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Ontario Bible College 


Vol. 79, Number 1, March, 1973, Editor: Douglas C. Percy 

Ass't.; Charles A. Tipp, Published Quarterly by Ontario Bible College, 

leSpadina Road, Toronto, Ontario IVI5R 2S8 



OR NECESSARY? The 1973 O.B.C. 
Missionary Conference provided an over- 
whelming "Yes" to each of the above 
four questions. 

One hundred missionaries said "yes". 
All the evidence, the many reports, the 
prevailing conviction, all said "yes". 

And the response of our College, from 
the Chairman, the Board of Governors, 
the President, the Vice-President, the 
administrators, faculty, staff and 
students, resoundingly reply "yes". 

Missions— across the street and across 
the world— this is our task. Sadly, many 
churches neglect it or relegate this major 
emphasis to small corners of church 

Many Christians who could serve (in 
youth or retirement age, such is the 
amazing flexibility today), have never 
considered the last words of Christ 
regarding WORLD missions: "Ye shall be 
witnesses unto Me ... Jerusalem . . . 
Judea . . . Samaria ... the uttermost part 
of the earth." (Acts 1 :8) 

Many believers, reveling in luxury and 
affluence, cannot appreciate the value of 
the humble dollar in another culture and 
context. So they gorge on foods that ever 
fatten and hasten coronaries; or surround 
themselves with gadgets and things that 
"save time and strength", but they never 
consider that time or strength as being 
valuable to God. 

Read this issue of the Recorder. Then 
if you can put it aside, untouched, 
unmoved, unconcerned for Christ's 
mission, there is only one word left to 

God help you! 

Authorized as second class mail, by the Post Office Department, Ottawa, 
Registration No. 0140, place of distribution— Oshawa, Ont. 
This issue of The Recorder, 12,000 Copies. 





nAUL wrote to Timothy about an 
"unfeigned faith" (2 Tim. 1:5). The New 
American Standard Bible calls it "sincere 
faith". J. B. Phillips says "unalloyed 
faith". And the Amplified Bible spreads it 
out to "your sincere and unqualified faith 
(the leaning of your entire personality on 
God in Christ in absolute trust and con- 

Cover Picture: 
Miller Services L td. 

fidence in His power, wisdom and good- 

However we say it, there are two types 
of faith described. One is real, vital, 
absolute, wholesome, and involves the 
entire personality. 

The other is feigned, phony, partial, 
emotional, catalogued in feelings, desires, 
and is egotistical. 

Both of them, ostensibly, are rooted in 
Christ, derived through the ministry of 
the Holy Spirit, and are Biblically based. 
Or so they are claimed. 

Then how can such two seemingly 
diverse definitions of faith stem from the 
same sources? 

Our deep concern over this issue, that 
has grown through observation, counsel- 
ling and reading, led us to Dr. Francis 
Schaeffer. His sane, scriptural, penetrat- 
ing analysis seemed to provide so many 
answers, that we are publishing his article 
"The New Super Spirituality" in its 
entirety in this issue. A first in Recorder 

We do it, believing that equally con- 
cerned and interested friends will read it, 
and file it for reference. We could even 
pray that some who paddle like children 
in the shallows of faith, might have the 
stamina to read it through. 

We feel it is a major contribution to 
the Christian community. We hope that 
you do too. 


For years the unceasing click of our 
Dial-A-Thought 4-phone system has 
brought telephoned messages to 
thousands of people. 

Perhaps the pressure was too great, for 
the system has irreparably broken down. 

Now we are seeking a new device for 
what we feel is one of our most impor- 
tant ministries. When we find it and get it 
in operation, we'll announce it. 

In the meantime— God will hear and 
answer your prayer. Seek Him today! 



Francis A. Schaeffer 

Only a few years ago the majority of university students in 
campus or cafe discussions would be asking such questions as, 
Are religious things reasonable? Does one have to commit in- 
tellectual suicide to become a Christian? Has Christianity con- 
tributed to society? And among Christian students we would 
hear these quesrions: What can we do to carry the Christian 
position into the total culture? How can my religious life be 
relevant to society? But something has happened in just the 
last year or two— even in these first few months of 1972. In 
many countries where I and other members of L'Abri have 
been, the questions have radically changed. 

What does this signify? Does it change our own response as 
Christians as we try to relate our Christianity to the total en- 
vironment in which we live? 

First, it is necessary to understand the secular side of con- 
temporary culture. And here we have to go back, at least brief- 
ly, into some of the issues which I discussed in The Church 
at the End of the 20th Century. But the cultural situation 
described there, especially in chapters one and two, has now 
progressed further. 

It became obvious to students in the early sixties that we 
were living in a post-Christian world. As students in Berkeley 
shouted in 1964, we are living in a plastic culture. The beat 
generation before them had been saying that, and now an en- 
tire student generation had become convinced of it. Students 
would return home from the university and ask their parents 
questions and would get only superficial answers: You must 
work like mad to get into the university. Why? So you can 
make money. But why should I want to make money? So you 
can send your children to the university. All too often personal 
peace and affluehce were the only values that these young 
people saw in their parents, and they rightly were turned off. 

Christians should have been glad for what these students 
were saying. In fact, they should have been saying it them- 
selves, for these young people had put their finger on the situa- 
tion as it really was. On the one side, most of the church 
bodies were controlled by liberal theology which isn't Chris- 
tianity at all. And on the other side, culture in general had 
become totally secularized. Not many years before, one could 
have said that, while most individuals were not Christians, at 
least there was a "Christian" consensus based on the memory 
of true Christianity. Men still believed that a truth existed, and, 
even if the non-Christians had no real base for it, at least it was 
an ideal toward which to aspire. But by the sixties, this had 
largely been lost; we were in the post-Christian world; and now 
the present generation no longer believes that absolute truth 

exists at all. Yet the older generation didn't recognize it until 
suddenly their youngsters looked up and declared that the king 
didn't have any clothes on, or, as they put it, "We live in a 
plastic culture." 

One reason I felt close to those who were saying this is that 
I wished the Bible-believing church had been saying it long 
before. But our evangelical churches, too, had all too often 
become plastic and no voice was raised. 

A second factor to take into consideration as we look at 
recent changes is the silent majority. That silent majority, we 
must understand, can still elect to office anyone it wants to 
elect. As I have pointed out elsewhere, the silent majority is 
divided into two parts-a minority and a majority. Today's 
politician who wants to get elected has to appeal to both. 

The minority of the silent majority either are Christians 
(and therefore have absolutes on which to base their actions 
and judgments) or have at least a Christian memory and still 
believe in absolutes, even if their basis for those absolutes is 
inadequate. The majority of the silent majority are those who 
really live in a post-Christian world. They may go to a church, 
but they have no real absolutes in mind and they have only 
two values-personal peace and affluence. Personal peace is not 
to be equated with pacifism. Rather, it is the atutude: "Let me 
alone; don't let trouble at home or abroad come near my door. 
Just give me peace, personal peace." And then there is the 
affluence: "Let me have my Cadillac. Then, it would be nice to 
have some more chrome on my Cadillac, and a second car, and 
maybe three, and then a boat, or better yet two boats. Oh, and 
then let's throw in a summer house and a swimming pool, or 
maybe two." The more of everything, the better. 

So with the majority of the silent majority what we have is 
not a theoretical materialism but a practical materialism. When 
those who are younger yell, "This is plastic, this is ugly," let us 
as Christians say, "You are absolutely right. Your positive 
response may be inadequate, you may have no solutions at all, 
but unhappily your critique is correct." 

At about the same time as the Berkeley Free Speech Move- 
ment came a heavy participation in drugs. The beats had not 
been deeply into drugs the way the hippies were. But soon 
after 1964 the drug scene became the hallmark of young 

The philosophic basis for the drug scene came from Aldous 
Huxley's concept that, since, for the rationalist, reason is not 
taking us anywhere, we should look for a final experience, one 
that can be produced "on call," one that we do not need to 
wait for. The drug scene, in other words, was at first an ideol- 
ogy, an ideology that had very practical consequences. Some of 
us at L'Abri have cried over the young people who have blown 
their minds. But many of them thought, like Alan Watts, Gary 
Snyder, Alan Ginsberg and Timothy Leary, that if you could 
simply turn everyone on, there would be an answer to man's 
longings. It wasn't just the far-out freaks who suggested that 
you could put drugs in the drinking water and turn on a whole 
city so that the "pigs" and the kids would all have flowers in 
their hair. In those days it really was an optimistic ideological 

So two things have to be said here. First, the young people's 
analysis of culture was right, and, second, they really thought 
they had an answer to the problem. Up through Woodstock 
(1969) the young people were optimistic concerning drug- 
being the ideological answer. The desire for community and 
togetherness that was the impetus for Woodstock was not 


•vrong, ot course. God has made us in his own image, and he 
means for us to be in a strong horizontal relationship with each 
other. While Christianity appeals and applies to the individual, 
it is not individualistic. God means for us to have community. 
There are really two orthodoxies: an orthodoxy of doctrine 
and an orthodoxy of community, and both go together. So the 
longing for community in Woodstock was right. But the path 
was wrong. 

After Woodstock two events "ended the age of innocence," 
to use the expression of Rolling Stone magazine. The first 
occurred at Altamont, California, where the Rolling Stones put 
on a festival and hired the Hell's Angels (for several barrels of 
beer) to police the grounds. Instead, the Hell's Angels killed 
people without any cause, and it was a bad scene indeed. But 
people thought maybe this was a fluke, maybe it was just 
California! It took a second event to be convincing. 

On the Isle of Wight, 450,000 people assembled, and it was 
totally ugly. A number of people from L'Abri were there, and I 
know a man closely associated with the rock world who knows 
the organizer of this festival. Everyone agrees that the situation 
was just plain hideous. 

Thus, after these two rock festivals the picture changed. It is 
not that kids have stopped taking drugs, for more are taking 
drugs all the time. And what the eventual outcome will be is 
certainly unpredictable. I know that in many places, California 
for example, drugs are down through the high schools and on 
into the heads of ten- and eleven-year-olds. But drugs are not 
considered a philosophic expression anymore; among the very 
young they are just a peer group thing. It's like permissive 
sexuality. You have to sleep with a certain number of boys or 
you're not in; you have to take a certain kind of drug or you're 
not in. The optimistic ideology has died. 

The Beatles are a sort of test case. First they were just a 
rock group, then they took to drugs and expressed that in such 
songs as Sergeant Pepper's Lonely Hearts Club Band. When 
drugs didn't pan out, when they saw what was happening in 
Haight-Ashbury, they turned to the psychedelic sounds of 
Straivberry Fields, and then went further into Eastern religious 
experiences. But that, too, did not work out, and they wound 
up their career as a group by making The Yellow Submarine. 
When they made this movie, some people said, "The Beatles 
are coming back." But of course that was not the case. It was 
really 'the sad end of their ideological search as a group. It's 
interesting that Erich Segal, the man who wrote the film script 
for The Yellow Submarine, then wrote Love Story. 

Long before the death of the drug ideology, however, a 
number of young people split off and took another direction, 
becoming the New Left and generally following the political 
theory of Marcuse. The New Left were political activists who 
sought a solution to the plastic culture through political action. 
Their roots were in the Free Speech Movement at Berkeley, 
but they soon turned into a totalitarian movement, the very 
opposite of their original thrust. The New Left teaches and 
practices that an elite must run everything and that the major- 
ity is to keep silent. This was true in the United States by 1968 
when the students took over buildings at Columbia University; 
it was also true in Europe at the Sorbonne and West Berlin. 
Then just as the young people had found that the drug scene 
wasn't taking them anywhere, they found that the New Left 
wasn't doing any better. The ugliness on the Isle of Wight was 
paralleled by the ugliness produced by the Weatherman fac- 
tion, a consistent extension of the New Left view of political 

action. The climax came with the bombing of the mathematics 
building at the University of Wisconsin in 1970. What Alta- 
mont and the Isle of Wight were to the drug scene, this 
bombing was to political activism for many in the New Left. 
Before this many of the students were really playing at revolu- 
tion, utopianly thinking they could have a nice revolution with 
play violence. 

Thus, after the cycle of Free Speech, drugs. New Left politi- 
cal activism and violence, the whole counter-cultural move- 
ment has pretty largely ended with a sigh. Neither political 
activism nor drugs has been found to offer a workable alterna- 
tive to the plastic culture. 


What, then, is the result of the failure of these two sociological 
movements? We are now experiencing the rise of a new bour- 
geois. This bourgeois has a life-style very different from the old 
bourgeois. The new bourgeois take drugs, are promiscuous in 
sexual matters and hedonistic, but the essential nature of old 
and new bourgeois values is the same: Both the new and the 
old bourgeois uphold the two cardinal values of personal peace 
and affluence. The curious thing is that the younger genera 
tion has come around in a hard, tight circle, from hating the 
plastic culture and hating the older generation's values of per- 
sonal peace and affluence to an adoption of those same char- 
acteristics, but often one notch lower. 

The students at Berkeley in 1964, if they were, say, about 
22 years old then, are now almost 30. They have been through 
the cycle, and now what do many of them want? First, enough 
personal peace to practice their new life-style, to have their 
drugs and their promiscuous sexual life, and, second, enough 
affluence to buy their grass, their pad and their food. Even 
their pacifism is often only a desire for personal peace and has 
little or nothing to do with principle. It is no more noble than 
the desire of some of their parents for personal peace at any 
cost. The era of the Free Speech Movement is over and there is 
no sign it will return. The days of passionate cries for freedom 
and for real values in the face of a plastic culture are largely 
past. Desire for personal peace and affluence has cut the nerve 
of the activism. Their thinking, their life-form and their votes 
are committed to their own kind of personal peace and thtir 
own kind of affluence. 

Essentially, as far as the sociological realities of the time in 
which we now live are concerned, the new bourgeois substan- 
tiates and reinforces the old bourgeois. Of course they do not 
like each other, and there are and will continue to be tensions 
between the two, but as far as their sociological results are 
concerned, there is no essential difference between them. 

The new bourgeois usually couldn't care less where the 
affluence comes from. They don't care whether their parents 
or society pays the bill. Many would just as soon get a job from 
9:00 to 5:00 to pay their own bills. So long as they can smoke 
grass on the weekends or do whatever else pleases them, that's 
enough. The Utopian visions of Henry David Thoreau and Jean 
Jacques Rousseau have disappeared. 

I'm sure a lot of parents think it is better this way. They 
say, "Isn't it good? The hard rock is over, and our children are 
quiet." But they don't understand that The Yellow Submarine 
is not better. Love Story is not better. The hope is gone. 


The death of drug optimism and the decline of the New Left 

have also given rise to another crucial factor. A transcendental 
mysticism (which is taking many forms) has now come to the 
fore. Basically, what unites the various forms of transcendental 
mysticism is a denial of reason. It is an attempt to find a 
different kind of trip, a trip produced by something other than 
drugs. Some of it is straight Eastern thinking, some an amazing 
mixture of mysticism and the occult, and some is completely 
demonic. It really amounts to a religion which is very much 
Like the sort of religion the young had rejected in the churches 
which they left. Just as the churches were giving no reasonable 
answers to the young people's questions, so this new form of 
transcendental mysticism gives no answers, and they now glorj' 
in this as though it were something new, all white and shining. 

With the rejection of reason, transcendental mysticism, like 
drugs, leaves a door wide open to the demonic and to the 
occult. Without rational categories, the word Christ may mean 
nothing more nor different than the word Krishna. George 
Harrison's "My Sweet Lord" may sound at first as if it were 
referring to Christ, but it isn't. And it really doesn't make any 
difference because in this kind of religious mentality we are in 
an upper story where Chrisf and Krishna are quite equal. Jesus 
and Krishna are simply two of the better grades of grass, or, 
"Jesus is better than hash." 

Another basically non-Christian but religious response to 
the death of the drug world and the New Left is the hor- 
rendous commercialism associated with such phenomena as 
Jesus Christ Superstar. This is the apex of religious commer- 
cialization. The young people who shouted properly against 
the plastic churches now have Jesus Christ wristwatches, sweat- 
shirts, panties and almost anything else one could name. The 
trade in such relicious merchandise— both Christian and non- 
Christian— may be nauseating, but it has become big business. 
Both the new bourgeois and those caught up in transcendental 
thought have now become as poor and as plastic as their most 
square of square parents in liberal and "country club" 
churches. It is not that one is worse than the other. Both are 
wrong and both are ugly. 


So far we have been concerned with developments in the secu- 
lar side of culture. We turn now to what has been occurring 
within the Christian community. I think we can see on the 
Christian side the same sort of phenomena as we have seen on 
the non-Christian side. Much of that which is the trend on the 
Christian side must be seen not as a thing in itself but as one 
more infiltration of that which is the trend in the surrounding 
non-Christian consensus. Let's go back a few years. 

Over the last few decades, we have had two or three hun- 
dred young people every year come to L'Abri from orthodox 
(or Bible-believing, or fundamentalist, or evangelical) homes in 
the United States, England, Holland, etc., and they have said to 
us, "You are our last hope." We would not have said it, but in 
one set of words or another, they have said it. These are stu- 
dents from churches that say they believe in the Bible and try 
to maintain an orthodoxy of doctrine. I'm not talking here 
about the many students who have come from liberal churches, 
for that's a different thing entirely. But many from orthodox 
groups have said, "You are our last hope." Why? Because they 
were told to believe but were not given any intellectual answers 
to the tough questions they were asking. With a sort of evan- 
gelical Kierkegaardianism, their parents and pastors patted the 

youngsters on the head and said, "Don't ask questions, dear, 
just believe." It was more spiritual to believe without asking 
questions than it was to ask questions. 

The second reason the young people were turning away 
from the churches was that they were seeing no beauty there. 
As one example, families were falling apart, and in many ways 
the older generation was not living by the orthodoxy it was 
preaching. There often was little love, little concern and little 
or no community. 

What had happened? Why were these churches adopting an 
anti-intellectual stance and failing to live out the implications 
of their orthodoxy? I think part of the reason is that they had 
become infused with a large dose of Platonic thought. This 
Platonism showed itself in various ways. Perhaps the first way 
was in the attitude which many evangelicals had taken toward 
the body. The whole area of sex became taboo. You couldn't 
talk about this and you couldn't talk about that. You couldn't 
even help people have sexual pleasure within marriage. The 
Bible never downgrades sexual pleasure in the one-man, one- 
woman lifetime relationship. It limits the full sexual expression 
to the form of marriage, but within that form there is an 
enormous freedom for pleasure. But this was played down. 
Why? Because Platonism frowned on the body, the body was 
suspect, only the soul was good. Thus, there was a tendency 
to act as if the only thing that matters is to see that a man's 
soul is saved so that it can go to heaven. The person disappears. 
Only the soul is valuable, and its value is in heaven and has very 
little to do with anything in the present life— the body, the 
intellect or the culture. 

I remember touring Florence some years ago with a group 
of people who had been missionaries in Italy for several years. 
Many of them had never been to the museums before, and at 
the end one missionary said to me, "You are the first man 
whom I trust as a biblical theologian who has ever told me that 
I should find beauty in these pictures." We had stood in front 
of Botticelli's Birth of Venus, and I had said, "Isn't it beauti- 
ful?" One of the men looked at me and asked, "What's beauti- 
ful about it?" How could anybody standing in front of Botti- 
celli's Birth of Venus see nothing beautiful? It's pretty hard to 
give a three-sentence answer to such a question. This negative 
attitude to art and the rest of culture was often a tremendous 
factor in evangelicalism and in orthodoxy. 

Many people came to L'Abri from such evangelical back- 
grounds, revolting against the refusal to give any answers and 
revolting against the Platonic idea that the body was intrin- 
sically evil and that the intellect and culture were always sus- 

One of the factors which attracted the young people to 
L'Abri, say, ten or twelve years ago, was that they knew that, 
while we taught the Bible and placed all our thinking on a 
biblical base, we really insisted, and asked the Lord to help us 
exhibit, that for the Christian the intellect and culture were 
under the Lordship of Christ. Or, to put it another way, we 
held that once we are Christians these things are not suspect as 
things in themselves, though they must be under the Lordship 
of Christ. 

Another element that turned off the young people in evan- 
gelical circles was the strong legalism. A whole set of taboos 
that had nothing whatsoever to do with Scripture had been 
developed. The historic accidents out of which the group had 
come and a panorama of middle-class norms had been sancti- 
fied and made equal with biblical absolutes. The result was that 


tlie biblical absolutes were destroyed almost as much among 
the evangelicals as among the liberals who said there are no 

Students flocked to L'Abri from across many countries. The 
discussion constantly turned on the intellectual integrity of 
Christian truth. We know that Christian truth is true, and we 
know something of the beauty that it can produce. We know 
the body is not bad in itself, and we know that there is free- 
dom within the absolutes of Scripture and under the leadership 
of the Holy Spirit. We know that middle-class norms are not 
equal with biblical absolutes. Suddenly the freedom to be 
human and to be what we really are was recognized. 

But now, even on the Christian side, the situation seems to 
have changed. We are beginning to feel the infiltration of the 
same forces that we have seen to be present on the non-Chris- 
tian side. The current of this change has been evident, espe- 
cially since the turn of the 1970s. And I wonder if this new 
change, paralleling the change in the secular world, isn't going 
to be the battlefield of the next years. 

If I analyze it correctly, we are in the midst of another 
titanic struggle. I can think of no better term for this new 
mentality than the new Platonic spirituality. It's a sort of atti- 
tude or mentality that has two major divisions-the new Pente- 
costalism and, more generally, the new super-spirituality. 


We are certainly familiar with Pentecostalism. As a movement 
it was born in the early part of this century and has since been 
growing. I think it tended to make a mistake in emphasizing 
external signs and manifestations as tests of spirituality. You 
were often considered a second-class Christian if you didn't 
have these external marks. But a strong positive thing is that 
the old Pentecostals taught a great deal of basic Christian doc- 
trinal content. Content was their prime test for fellowship and 
acceptance; you had to hold the right doctrine or you were not 
accepted in the church or allowed to be a pastor. The old 
Pentecostalism placed a tremendously strong emphasis on the 
content of Scripture, and that became a dynamic source of 
evangelism, say, in South America. 

They were people who really taught the gospel, had a high 
view of Scripture and gave proper emphasis to the Holy Spirit. 
In this situation, God is going to use people even if they make 
mistakes, and we all make mistakes. If we preach the gospel 
clearly, have a strong view of Scripture with a strong emphasis 
on content and give an adequate place to the Holy Spirit, God 
will use us even if we make mistakes— and, I repeat, none of us 
is free from mistakes. 

With the rise of the new Pentecostalism, we have something 
different. In general, the new Pentecostals put their emphasis 
on the external signs themselves instead of on content, and 
they make these external signs the test for fellowship and 
acceptance. In other words, as long as you have the signs, you 
are accepted as one of "us." You are "in." 

The rub, of course, is this: There are unitarian groups and 
Buddhist groups who also have these external signs. Further- 
more, any external sign can be easily duplicated or counter- 
feited. Consequently, when we face this situation, we must 
realize that the new Pentecostalism is very different from the 
old. The old Pentecostals have asked one of their pastors who 
led in the new Pentecostal movement to leave their ministry 
because they felt that he was leading them towards a compro- 
mising ecumenicity and syncretism. They saw it as a break- 

down of their biblical position. 

One can also see a parallel between the new Pentecostals 
and the liberals. The liberal theologians don't believe in con- 
tent or in religious truth. They are really existentialists using 
theological. Christian terminology. Consequently, not believing 
in truth, they can enter into fellowship with any other experi- 
ence-oriented group using religious language. 

A dismissal or lessening of content has occurred in the new 
Pentecostalism. Instead of accepting a person on the basis of 
what he believes, which has always been the Christian way, it's, 
"Do you have these external manifestations?" Questions which 
have been considered important enough to cause crucial differ- 
ences, all the way back to the Reformation and before, now 
are swept under the rug. On this level too, as with the liberals, 
it is as though people can believe opposite things on important 
points of doctrine, and both can be right. Or perhaps, it is 
better simply to say, content does not matter as long as there 
are the external signs and religious emotion. 

As we look at the young people caught up in the new Pente- 
costalism, we certainly cannot say that many of them are not 
Christians. I am sure that many of them are, but one thing is 
also true. Wherever we run into them, we are impressed with 
the fact that many have very little content to their faith. 
Everything is experience; emotion (or emotionalism) is the 

We must, of course, be careful here, because we are not 
saying that there shouldn't be any experience or emotion. 
There is and there should be. But neither experience nor emo- 
tion is the basis for our faith. The basis for our faith is that 
certain things are true. The whole man, including the intellect, 
is to act upon the fact that certain things are true. That, of 
course, will lead to an experiential relationship with God, but 
the basis is content not experience. This is certainly the ap- 
proach taken by Paul, Isaiah and other prophets, as well as the 
Lord Jesus himself. It is this way throughout the whole of 

But when we come to those who are caught up in this 
brand of Christian Platonism, we find that if we talk to them 
and ask them how they know they are Christians, so very often 
they speak solely about their own experience and their own 


In addition to the new Pentecostalism there are other forms of 
super-spiritual Platonic Christians. The group that I will men- 
tion first may not belong exactly here, but it needs to be 
brought in someplace. 

I am referring to the Children of God and other groups like 
them. Here is a strange situation. We all recall the legalism that 
grew up in evangelical circles, the extra-biblical laws that one 
had to keep if he didn't want to feel guilty. These were not 
given merely as spiritual advice but as taboos. If a person broke 
one of these rules, he was made to feel as guilty as if he had 
slept with a girl or a boy, or killed somebody— things given as 
absolutes in the Scripture. Many young people came out of this 
legalism revolting like mad, and it was only as they found free- 
dom within the bounds of Scripture that they gradually quieted 
down and got their relationship with the Lord straightened 
out. The curious thing is that now some of those who revolted 
are with the Children of God and groups like them, groups 
with stricter legalism than any evangelical church has ever had. 

Here is a complete asceticism. They are like the pillar saints 

of history who wanted to be so set apart from the world that 
they sat on a pillar-literally-and did not come down until 
they died. The Children of God and groups like them promul- 
gate the same monasticism that grew up in the Middle Ages, a 
form of life which has nothing whatsoever to do with Chris- 
tianity, for it denies the Lordship of Christ over the entire man 
and the entire culture. The idea is that you can make people 
spiritual if you just lock them in a room or make the walls high 
enough to deny contact with the people round about. What a 
reverse of biblical Christianity! Jesus prayed not that his fol- 
lowers be taken out of the world but that they be protected 
from the evil one in the world. The growth of monasticism was 
based on a Platonic or ascetic concept that was contrary to 
biblical spirituality. In the evangelical churches, though they 
were not monastic, we at times saw the same kind of thing, the 
building of tremendous walls which if they were not crossed 
would automatically make and keep one spiritual. 

Notice the parallel here to the non-Christian side. On the 
Christian side the young people have come around in a circle, 
some of them within six years' time: Having left the narrow 
confines of some churches and assemblies and having experi- 
enced the freedom of a fuller form of Christianity, they have 
now joined such groups as the Children of God, groups with 
the most legalistic mentality possible. Here you are allowed no 
contact with the outside world. You are not allowed to have a 
job, or write to your parents, or read any books but the Bible, 
or have any cultural contacts. The elders jnust approve all 
marriages. And these elders are often only twenty-two or 
twenty-three years old. It's scary. I cry for these kids because I 
happen to know some of them. After having left legaUstic 
churches and assemblies, after totally rejecting that, they have 
broken loose and then returned to something far more con- 
fining and legalistic. 


It is easy to identify the Children of God and similar groups 
and to see specifically what is wrong. But there is a more 
general phenomenon, one much harder to identify: It is diffi- 
cult to have a sufficiently delicate piece of litmus paper. If a 
person is teaching a wrong doctrine (for example, that Christ is 
not divine or that the Virgin Birth is a myth or that the physi- 
cal resurrection didn't occur), we can identify it. One either 
does or doesn't believe in the physical resurrection of Jesus. 
But when we come to the new super-spirituality, there is no 
such litmus paper. Nonetheless, we must try to identify it (as 
well as we can) and speak concerning it. We must do so if this 
is in fact where the battle is going to be waged in the next few 
years. And, if we spoke out against the old evangelical Plato- 
nism, which had no understanding of, nor interest in, the rela- 
tion of the Lordship of Christ to cultural problems and the 
whole man, we surely must again speak out against the new 
Platonic super-spirituality, for it is just as much, perhaps more, 
of a denial of fully biblical Christianity. 

What then are some of its identifying marks? Not everybody 
associated with the new super-spirituality is exactly the same, 
but one of the identifying marks is the incorrect biblical exe- 
gesis of 1 Corinthians 1—2. Some incorrectly read these chap- 
ters as though they attacked wisdom and reason as such, as 
though Paul despised the mind. Furthermore, there is a revival 
of the teaching that Paul made a mistake on Mars Hill when he 
used the intellect (Acts 17). Their view is that 1 Corinthians 
1 — 2 shows that Paul changed his mind in regard to the use of 

reason. This is bad exegesis. Anyone who would like to look 
into the exegesis of this passage more carefully should consult 
Ranald Macaulay's pamphlet The Folly of What We Preach. 
This is a solid analysis of what Paul was talking about in 1 
Corinthians. This passage is a rejection of the incipient gnosti- 
cism (a salvation by knowledge) and of worldly wisdom 
(humanistic or rationalistic), in contrast to the knowledge that 
God has given us by revelation. Paul rejects both autonomous 
intellectualism and autonomous contemplation. In other words, 
it is autonomous humanistic wisdom versus revelation which 
is involved here. 

There is indeed the danger of falling into a proud intellec- 
tualism. But there is also the danger of lacking a love and 
compassion for men great enough to inspire the hard work 
needed to understand men's questions and to give them honest 
answers. Throughout his ministry, Paul talked to people with 
this kind of love and compassion, and he wrote this way, for 
example, in Romans 1—2. Christ, too, gently answered ques- 
tions and discussed issues during his earthly ministry. 

A second mark of super-spirituality, often based on the in- 
accurate exegesis of 1 Corinthians 1—2, is a despising of dis- 
cussion and of apologetics. It is strange that a number of young 
people who have been turned,off by churches who fed them 
gospel proof texts with no answers are now feeding others 
gospel proof texts with no answers. It's like seeing a ghost. It's 
deja vu. We saw it in some of the evangelical churches in the 
past and were hurt for those who were injured or destroyed. 
And I said to myself it isn't fair, it isn't fair not to let students 
know that there are intellectual reasons for believing. It isn't 
fair to tell them that it is unspiritual to ask intellectual ques- 
tions. And now we've come around in a circle (all within a few 
years), and we are hearing it all over again. As soon as we begin 
to discuss and give answers, a particular kind of voice suddenly 
speaks up and says, "This is not spiritual." 

There is a notion that when you give answers to spiritual 
problems, your voice must be different. That's just Uke some 
of the old pastors who turned the kids away. Many of the 
pastors did not pray or preach in their street voice but in a 
special, holy voice. You learned to pray with a higher than 
usual voice because that was the holy voice that was required. 
We are hearing this holy voice again. 

The specific mark of this kind of holiness varies from coun- 
try to country, of course. For example, in Holland in 1947 the 
holiness of the dominie often was defined by his clothes and 
his bicycle. He always wore striped trousers and rode a bicycle 
that was about two inches higher than everybody else's. You 
could identify him as he pedaled dovm the street. Students 
came out of Holland and said, "We can't stand it. We're going 
to scream." And now just a few years later we see and hear the 
special marks and the special voice returning. 

A third mark (but one doesn't find it everywhere) is a 
despising of the body. Asceticism for the sake of asceticism is 
again coming to the fore. We recall the ugliness of some Chris- 
tian families in old evangelical circles, an ugliness that was 
expressed in teaching either actively or by silence that it is 
more spiritual not to enjoy the pleasures of the body in mar- 
riage. It is again returning. It isn't that a husband and wife 
might not agree to fast sexually sometimes in order to pray, 
but that asceticism as a thing in itself is made holy. It is 
natural, therefore, to find that some who feel negative about 
the body are beginning to de-emphasize the physical resurrec- 
tion of Christ and the resurrection of the Christian's body. The 


body is beginning to be despised as much as the intellect. 

A further mark of super-spirituality is the fact that certain 
questions are no longer asked. Among the young people caught 
in this I no longer hear many cultural questions. Three or five 
years ago in every discussion I constantly heard such questions 
as. What does this mean in art? What does it mean in poetry? in 
drama? in music? What does it mean? Now often I do not hear 
a single question like that. If people aren't asking these cultural 
questions, then they are not thinking about them. The Lord- 
ship of Christ over the whole of culture has simply run throu^ 
their fingers. 

The circles are parallel: On the non-Christian side the stu- 
dents who hated the bourgeois background of their parents 
have become the new bourgeois; students who hated the anti- 
intellectualism of their parents have taken up transcendental 
mysticism. On the Christian side the students who fought the 
legalism of their parents and churches now voluntarily join the 
strictest of sects; the students who disliked the anti-intellec- 
tualism of their parents now often take Jesus as if belief in him 
were an upper-story trip, separated from the mind and from 
the whole man. 

Still another mark of the new super-spirituality is the 
emphasis on the spectacular and the extraordinary, and along 
with this the emphasis on an eschatology -centered theology. In 
evangelical circles in both En^and and America for perhaps the 
last ten or fifteen years, prophecy, eschatology, has been 
despised. It grew to be despised among the young biblical 
theologians because their parents had bickered over the 
smallest of eschatological points. In these older evangelical cir- 
cles, somebody would suddenly lash out against somebody else 
because of a small shift in the program he promulgated. One 
said, "One, two, three, four," and another said, "One, two, 
four, three." And fean^!— the war was on. The younger genera- 
tion got sick and tired of it, and consequently in some of the 
theological seminaries where I have lectured there has been 
little interest in prophecy, in eschatology. Now, among many 
of the youth, prophecy, rather than being a part of a larger 
whole of theology, has become the integration point of what- 
ever theology they have. Eschatology has been blown up out of 
proportion. I hold very definite views in eschatology, but 
eschatology is not the integration point of my theology. I 
think that prophecy is often popular now just because of the 
current interest in all that is spectacular. The more extraordi- 
nary the better. Excitement is the thing. What is desired is the 
quick, easy solution. On both the non-Christian and the Chris- 
tian side there is a kaleidoscope of rapidly changing fashions. 
What is sought is instant everything. 

In all of the marks of this super-spirituality, we must keep 
in mind the difficulty we have in drawring distinctions. In doc- 
trinal matters and in certain moral areas, the lines are easy to 
draw. If a person denies that Jesus is God, he denies that Jesus 
is God. It is either yes or no; it isn't 50-50. If the issue is 
whether an elder has slept with another elder's wife, he either 
has or he hasn't. It's simple. But when we come to super-spiri- 
tuality, the distinctions are more difficult. We are certainly 
going to make some mistakes, and we must help each other to 
stay within the control of Scripture and to look to the work of 
the Holy Spirit so that we do not make serious mistakes. 

What, then, shall we as Christians do in the light of the ten- 

dency toward a new Platonism? Our response cannot be sim- 
ple, and it must be taken with caution. Nonetheless, I think 
there are four principles that we should keep in mind. 

First, we must not forget "the mark of the Christian."' We 
must be absolutely convinced in our minds and in our emo- 
tions that those who are true Christians are really our brothers 
in Christ. The world has a right to judge whether we are Chris- 
tians or not by the way we show an observable love to all true 
Christians, and therefore our love for each other as true Chris- 
tians must be evident to the world. Furthermore, Christ tells us 
in John 17 that the world has a right to judge whether the 
Father has sent the Son on the basis of whether the world sees 
love among all true Christians. Therefore, we must not divide 
up into ugly parries. While stating and acting upon what we 
feel to be right in this matter, we must not be a divisive but a 
healing agent among true Christians. 

Second, in meeting Platonic spirituality we must emphasize 
content, content and then content again. This content must be 
based on the propositional revelation given in Scripture, and all 
our freedoms under the leadership of the Holy Spirit must be 
within the forms delineated by Scripture. We must stress that 
the basis for our faith is neither experience nor emotion but 
the truth as God has given it in verbalized, propositional form 
in the Scripture and which we first of all apprehend with our 
minds— though, of course, the whole man must act upon it. 

Third, we must resist the trend toward the new super-spiri- 
tuality. Just as we need to stand against both the new non- 
Christian bourgeois and the old non-Christian bourgeois, be- 
cause both will give away liberty for the sake of peace and 
affluence, so also, as we have struggled against that form of 
evangelicalism which had no place for the Lordship of Jesus 
Christ in relationship to the mind or culture and which was 
really Platonic, we must speak out against the new super-spiri- 
tuality as weU. This can be done in several ways. 

For one thing, we need to be careful where we advise young 
Christians to worship and to what groups they should join 
themselves. There used to be groups which put too much 
emphasis on emotion and did not give enough intellectual 
answers, but still were not crucially deficient. One could find 
true fellowship in them. But today the two streams of emo- 
tionalism—the old stream and the new— tend to merge. To de- 
termine a Bible-believing church in regard to doctrine is not 
difficult, because you ask the people and the pastor if they 
believe in certain doctrinal truths, and if they say no, then you 
know that it's not a Bible-believing church. Determining if a 
Bible-believing church has an orthodoxy of community is more 
difficult; the lines are not nearly as simple. And the problem of 
the new super-spirituality is even more complicated, but we do 
not have the responsibility of advising those who become 
Christians where to worship. 

Furthermore, wherever we have the responsibility for a 
church or group, we must not let the new Platonic super-spiri- 
tuality get out of hand. And this is hard because one cannot 
have an antiseptic situation in this regard. If we are going to 
help people on drugs, then drugs are going to be around and 
the environment will not be antiseptic. But because we have 
run risks, dozens and dozens of young people on drugs are now 
off drugs and are living Christian lives. And that's great and 
good. Likewise, we cannot cut off students and others who are 
hung up on the new super-spirituality. You fight for people 
and you take risks and you stay up all night praying, and you 
know jolly well that there is a risk to all of it. You can't help 

people unless you have open doors, and those we have been 
speaking of desperately need help because they are not stand- 
ing where the Bible stands. This is true of the transcendental 
thought people, and, in a different way, it is true of the super- 
spiritual Platonic people. On the other hand, we can't let it 
harm others. With drugs we may come to a place where we 
have to say to someone, "I still love you and I want to help 
you in the future, but you've got to leave now because what 
you're doing is putting a stumbling block in the way of some 
other people who are trying to come off this thing. So, as 
much as we love you, and you know how we love you, we 
regretfully say you have to leave." In certain cases we may 
have to do the same with the super-spiritual ones who are 
determined to bring everyone else into their own kind of 

The fact is that it's harder to have a test for this sort of 
thing than it is for drugs. And yet in love we must try, if it is 
not to bring us into an ugly legalism or a wholly Platonic mind 
set, reducing faith to some form of truncated Christianity. 

Beyond this, we have to take the initiative to stress that the 
mind belongs to Christ, the whole man is to come to Christ. In 
other words, if the cultural and intellectual questions aren't 
asked when we lecture, then we have to raise the questions. 
Ten or twelve years ago when I was lecturing in evangelical 
churches and schools, the questions were not always asked by 
the professors or the students. I had to ask them. These lec- 
tures, I realize, were revolutionary at that point. I stressed the 
cultural aspect of Christianity, the Lordship of Christ over the 
whole man, when the questions didn't bring it forth. We may 
have to start doing this all over again. In our teaching and 
preaching and lecturing we have to begin to do it, just as we 
have to look at the new bourgeois and realize they are going to 
cut the ground from under us and throw us into the hands of 
an elite just as much as the old bourgeois. So we have to stress 
the cultural and the intellectual Lordship of Christ to this 
younger generation as much as we did to their parents. 

Fourth, and finally, in meeting the challenges of the new 
super-spirituality, we must not overreact. I'm desperately 
afraid of overreaction, of overstressing the intellect, overstress- 
ing the cultural emphasis, treating Christianity as if it were 
only a system. Christianity is a system, but it isn't only a 
system. God is there and we must be in a living relationship to 
him. Consequently, as we see the new super-spirituality spring- 
ing up, the danger is going to be that we will overreact and 
underemphasize the work of the Holy Spirit. 

It is interesting to see how heresies function and how the 
devil wins out. Let us say that the complete body of Christian 
teaching consists of points 1-100. Now, then, we must realize 
that this Christian teaching is not just dogmatic but meets the 
needs of man as God has made him and as man now is since the 
Fall. So, in order for the whole man to find fulfillment, he 
must have teaching from points 1-100. If you study church 
history, I think you wiU find that heresies arise like this: The 
church begins to fail to preach, or preaches very weakly, say, 
points 40-50. Of course, we live in a fallen world and none of 
us holds our Christianity in a perfectly balanced form, but we 
must help each other to try to do so. 

Let us say, therefore, that points 40-50 are unstressed. Two 
things follow. First, the situation is unbiblical. True Chris- 
tianity is a balanced whole. Second, Satan takes points 40-50 
out of the total Christian framework and encourages someone 
to overemphasize them. And this becomes heresy. In other 

words, points 40-50, instead of being kept in line and in rela- 
tionship to the rest of Christian doctrine, are moved out and 
away from the whole system. Being out of place, they some- 
how become inverted or reversed. 

But why does Satan win? He wins because there is a longing 
and a need in the human heart and mind; points 40-50 are 
needed because the whole of Christian teaching is needed, not 
only to give one the right Christian system, but to meet the 
needs of total man as he is in the fallen world. Satan wins 
because, when people recognize the weakness and the lack of 
points 40-50 and suddenly see someone overstressing them, 
they are caught in a net. One group is stressing points 40-50 
but in an overemphasized way, out of relationship to the whol. 
of Christian doctrine. Another group, on the other hand, sees 
this overemphasis on points 40-50 as a heresy and so they 
retreat in the opposite direction. They preach points 40-50 
even less than they did before in order to be safe, in order to 
be seen clearly as not being a part of a heresy or wrong 
teaching. Satan fishes equally on both sides and he wins on 
both sides. 

The proper Christian response to such wrong teaching is not 
to avoid the doctrine but to see it in the proper Christian 
framework. The real Christian within the form of Scripture and 
under the leadership of the Holy Spirit has to restore the 
proper balance, even if it would at first seem to bring the 
church closer to the heresy. When a group of people begins to 
overemphasize the work of the Holy Spirit at the expense of 
the full content of Scripture or to underemphasize the status 
of the intellect or cultural responsibility, the danger is to talk 
less and less about the Holy Spirit for fear someone will con- 
fuse us with this other group. Instead, a Christian must have 
the courage to say that we have not sufficiently stressed points 
40-50 (whatever those points may be) and to begin to stress 
them in their proper relationship to the whole of Scripture. 

In the present instance, we must properly stress spirituality. 
That is what we have tried to do at L'Abri, and we would not 
at all say that we have succeeded, but we have tried. The real 
basis of L'Abri is the series of tapes, and now the book, on true 
spirituality. God has used the L'Abri tapes in regard to the 
intellect, but they would be nothing without the emphasis on 
the truly spiritual. They would be nothing without the reality 
of prayer. When we wrote the books, we tried to keep a 
balance too, though it is harder than it is in the community of 
L'Abri itself. On the one hand, there are The God Who Is 
There, Escape from Reason and He Is There and He Is Not 
Silent: but I am thankful that Edith wrote L'>4bri, for it along 
with my own Death in the City and The Mark of the Christian 
helped set a balance. Pollution and the Death of Man was on 
the intellectual and practical side; and then True Spirituality 
spoke to Christian reality in our lives. 

Do we keep the balance? I'm sure that it isn't kept totally 
by any means. But consciously, before the Lord, we ask his 
help. And I think that is what all of us must do. 

Christianity is not only intellectual, it is not only our cul- 
tural responsibiUty. Christianity is being bom again on the 
basis of the finished work of Christ, his substitutionary death 
in space-time history. Christianity is the reality of communion 
with God in the present life, it is the understanding that there 
is the indwelling of the Holy Spirit, it is the understanding that 
there is the moment-by-moment empowering of the Hoi-. 
Spirit. Christianity is the understanding that the fruit of th. 
Spirit is love, joy, peace, longsuffering, gentlenei 


faith, meekness, temperance. It is the understanding that the 
fruit of the Spirit is meant to mean something real to all Chris- 
tians. It is the understanding that prayer is real and not just a 
devotional exercise. Indeed we must not overreact to the new 
Platonic super-spirituality, but we must stress that Christ is 
Lord of the whole man, not just Lord of the soul. He is Lord 
of the intellect and Lord of the body. He means us to affirm 
life and not negate life. Such is the ideal. May God show us the 
living balance and help us to live, by his grace, in that balance. 

This is parallel to the days of early modern science when the church 
persecuted Copernicus and Galileo, not because of what the Bible 
taught but because the teaching of Copernicus and Galileo contradicted 
the Aristotelian thought that controlled the Church at that time. 

Published by L'Abri Fellowship. 

See The Mark of the Christian (InterVarsity Press, 1970) which is 
also published as Appendix II in The Church at the End of the 20th 
Century {InterVarsity Press, 1970). 

The New Super-Spirituality . 
c 1972 by Francis Schaeffer, 
reprinted by permission of Inter- 
Varsity Press. 

Copies of this booklet are obtainable from 
O.B.C. Bookstore. 
Price 75c each. 


Friday, April 27, 1973 
8:00 P.M. 


All Alumni and Friends are invited to this 
Special Service of Devotion and Dedication. 


Saturday, April 28, 1973 
7:45 P.M. 


(Bloor St. at Bedford Rd. 
Bedford Subway Station) 


Doors open at 6: 15 p.m. Tickets not required 



Rev. M. Murray Macleod 

Rev. M. Murray Macleod to India 

After repeated and insistent invitations. 
Prof. Murray Macleod of our Missions and 
Bible Departments will spend May and 
June in Conference ministry in India. He 
is returning to the land where he spent 19 
years as a missionary. 

His detailed itinerary is too long and 
complicated to reproduce here, but the 
major conferences are listed for prayer 
and in the hope that Alumni and friends 
in India might be able to attend. 

May 14-18 — Coonoor Convention 
May 20-23 - Kotagiri Convention 
May 27-30 - Darjeeling Convention 
June 1-3 — Kalimpong Convention 
June 7-10 — Mussoorie Convention 
June 10-13 — Landour Convention 
June 14-17 - Murree, Pakistan 

As of our publishing date, funds are 
not available for Mrs. Macleod to accom- 
pany her husband. If you would like to 
share in this, contact Mr. Macleod at the 
College. A special Macleod Tour Fund 
will permit the issuing of receipts if 

Pray for this intensive ministry on the 
sub-continent of India. 

OF PSALM 126:6 







Erma Davison 



/HEN WE PREPARED and published the special December 1972 issue of the 
Recorder, we didn't know how much HOPE would be renewed in hearts, and how much 
HELP we would be. 

The unprecedented response to one of our issues was gratifying. For those who 
asked— we will do it again as soon as our publishing schedule permits. We want to serve. 

Among the many letters was one from Rev. Wellie Midgley '48, pastor of Calvary 
Baptist Church in Pengilly, Minn. He very kindly sent along the story connected with 
the painting of our cover picture "Grace." 

We had difficulty securing a print and finally located one in Kansas City. We 
reproduce a miniature of that cover with Mr. Midgley's story. We are sure you will enjoy 
it as we did. Ed. 


The DECEMBER 1972 ISSUE of the Recorder has the picture "Grace" on the front 
cover. It is an appropriate picture for an issue devoted to the matter of retirement: 
"Hope and Help For the Sunset Years." This picture hangs in dining rooms and 
churches around the world. But many people who admire this picture have no idea of its 
origin and history. Since our service for the Lord is in the area where this picture 
originated, we want to share its story with the readers of our Alma Mater periodical. 

We live on what is known as the Iron Range of Northern Minnesota, Pengilly is one 
of a number of mining towns located on U.S. Highway 169 between Grand Rapids and 
Hibbing. This distance is about 33 miles, and we are about the middle of the area. Each 
town has a mine at the edge of town, and the homes were built in the early days by the 
mining company for its employees. The fourth town, about 10 miles west of us, is 
Bovey, the home town of "Grace." 

Eric Enstrom spent most of his life as a portrait photographer in Bovey. In 1918 he 
became interested in taking a picture that would portray to the war-weary world that 
there was much to be thankful for. Locally, the miners in these towns only worked 
about six months of the year in those days, and they needed encouragement. 

Charles Wilden of Grand Rapids, about 
six miles west of Bovey, was a familiar 
pedlar in these towns in those days. He 
travelled with a horse and light wagon as 
he peddled sundry items of household 
merchandise. I have talked to some 
elderly people who knew Wilden per- 
sonally, although he has now been dead 
for many years. 

One day in 1918 Wilden called at the 
Enstrom home with his wares. The photo- 
grapher saw in that bearded face the kind 
of serenity he looked for in his antici- 
pated picture. He arranged for Wilden to 
sit at a table, on which were placed the 
family Bible, a pair of eye-glasses, a bowl 
of mush, a loaf of bread and a knife. 
Wilden folded his hands as a rest for his 
head, and on the basis of reports from 
those who knew him, it was a manner 
that was remarkably easy and natural. 
Enstrom had his picture. 

Later that year Enstrom took his 
picture to the meeting of the Minnesota 
Photographers Association. But it got a 
poor reception. In 1924 a travelling 
family from Utica, New York, stopped at 
the Enstrom studio to purchase some 
landscape pictures of Minnesota Iron 
Country, in which Enstrom also 
specialized. They saw "Grace" hanging on 
the wall and wanted to purchase it. 
Enstrom had it copyrighted before he 
sent them that copy. It is estimated that 
he sold about 12,000 copies in the next 
31 years. 

In 1957 Enstrom sold the copyright to 
Augsburg Publishing House of Min- 
neapolis, and the royalties provided con- 
siderable financial assistance for the last 
eleven years of his life. Over a half-million 
copies of mountable prints have been sold 
since that time, and the picture has been 
used millions of times in church bulletins 
and magazines. 

Enstrom retired in 1946. He turned 
the studio over to his son, Roger, who 
sold it about a year ago. Eric Enstrom 
died in November, 1968, at the age of 92. 
According to Roger, Wilden only received 
a nominal model's fee when the picture 
was taken. His father had no idea that the 
picture would ever be worth much. But 
today, we know that it has its place 
among the most famous Christian 
pictures in all of Christendom. It can be 
an inspiration for all to be thankful to a 
God of bounty, goodness and grace. 


Be sure to hear the O.B.C. music groups 

at the Spring Musicale 

Date: April 7 Time: 8:00 P.M. 

Place: Avenue Road Church 

Friends Cordially Invited. 




dent Stewart L. Boehmer opened our 
1973 Missionary Conference. 

Before his eyes was the changing 
scenery that had transformed IVlcNicol 
Hall. Maps, displays, mottoes and flags of 
many nations all combined to remind us 
of the panorama that is the world. 

Seated in Hooper Chapel were Cana- 
dians, Americans, Orientals, Africans, 
Europeans, Latinos— black, brown, 
yellow, white and "cafe au lait"— the 
world in miniature. 

In the President's hand was a program 
that scheduled four days, twelve sessions, 
twenty-five major messages, seven dif- 
ferent panels, and two symposiums, and 
listed 88 missionaries from 42 mission 

This panorama of the world was the 
changing scenery, to prove that the 
Ontario Bible College, its students and 
staff are going places— for God. 

No complete report of such an 
extensive program is possible. Rev. Fred 
Renich of Living Life Ministries (formerly 
Director of Missionary Internship), 
emphasized the holiness of God, the 
Lordship of Christ, before effective 
service is possible. His practical, down- 
where-we-live messages made a profound 
impression on all. 

From the Far East, the scenery por- 
trayed a living church in action in Korea, 
in Indonesia, in China. We saw the 
Indians of North America; the Muslims 
(560 million strong) who challenge a 
church that has too long ignored its 
greatest antagonist for the souls of men; 
the moving of God in Latin America; and 
the restless, stirring giant of Africa. 

The changing scenery brought ques- 
tions and counselling; concern and com- 
passion; it opened eyes, opened minds 
and opened hearts. It revealed the vast 
complex that is missions today, but it was 
all reduced to a simple equation by Mr. 
Don Richardson of R.B.M.U., serving in 
New Guinea. Here, a people lived in a 
stone-age culture; where cultural heroes 
were those who betrayed, stole or killed; 
where a message like the Gospel was the 
antithesis of their whole culture.* 

Until, in that wisdom given by God, 
they came across a cultural antidote to 
the internecine strife, the tribal hatred, 
the murder and plundering that were so 

Rev. Fred Renich of Living Life Ministries- 
conference theme speaker. 

A vague, remote and temporary peace 
might come, said these people, if some- 
one would present a child as a living 
offering to the tribal enemies. Then in a 
heart-rending ceremony, a mother and 
father would renounce all rights to the 
child, who thus served as the emissary, 
the means of peace. But it only lasted as 
long as he lived. Then the old horrendous 
round of cultural debauchery would be 

The missionaries, almost by chance, 
stumbled on this cultural element. Then 
they said to these people: "God has given 
His Son to bring you peace. And His Son 
lives forever. It is an enduring, eternal 
peace between you and the God of all 

And in those mountain fastnesses, in a 
stone-age culture, among a people whose 
lives were lived in fear, bloodshed and 
cannibalism, the scenery changed. 

Men and women met God in Christ. 
They found peace through the blood of 
His cross. They rejoiced in His 
resurrection and the assurance of an 
eternal peace. So the gospel was planted. 
A church was formed. A "Body for His 
Name" became a reality. 

All this and more passed before the 

eyes of the students. There was the 
changing scenery of the Muslim world, 
where thousands are turning to Christ; 
the glad advance in Latin America, where 
the "Christ of the Andes" is becoming 
the Christ of the people. "Afric's sunny 
fountains" as the hymn says, is a fountain 
for sin and uncleanness. The mystical 
Orient is heralding the mystery of "Christ 
in you, the hope of glory". 

And the scenery of North America is 
changing, with a renewed interest in the 
gospel in Quebec; the development of the 
Church among Indians and Eskimos; the 
establishing of rural churches in un- 
churched communities in the U.S.A. and 

Yes— the scenery is changing, and we 
at O.B.C. are going places— places for 
God. Places of His appointing. Places of 

Scores of students have not only 
viewed the changing scenery, but through 
three unique gatherings have said "yes" 
to the claim and the authority of Christ 
to send them. 

In mid-January Dr. Stephen Olford 
called for a forthright, unwavering 
response to the claims of Christ. Both at 
O.B.C. and The Peoples Church, hundreds 
responded for missions in the will of God. 

At our Missionary Conference many 
more took that bold, decisive step of 
saying "yes" to whatever God would 

Rarely has Ontario Bible College been 
challenged and called to such an all- 
embracing, wholesale, united stand for 
Christ. And this writer, who has spent a 
quarter of a century at the College, and 
who has seen four revivals, countless con- 

Mr. Wallace gamely hobbled through the Con- 

ferences and many responses, cannot 
recall a year when so many— students, 
faculty and staff— have been moved and 
motivated for God to such a degree. 

Yes— we are going places, as a College 
and as individuals— and the scenery is 

Come— journey with us, for God. 


• Read The Valley and the Vision, by Stan Dale, 
R.B.M.U., 5 Winlocl< Park, Willowdale, Ont., or 
from O.B.C. 

Grads man the A.I M Sooth Jim Green, Don 
Walcott and Grace Allison. 

At Conference display centre. 



It is CALLED the Annex, a Toronto 
area bounded by Bloor Street, Dupont 
Street, Avenue Road and Bathurst Street. 
It was THE residential area of Toronto 
(once called Muddy York). It is now a con- 
glomeration of palatial homes (many of 
them gone to seed; six of them part of 
the O.B.C. campus), modern high rise 
apartments, and a dozen ethnic groups. 

Some parts of the Annex have also 
sheltered nomadic hippies, prostitutes, 
drug addicts, and freaks, and too often 
has been the scene of desperate crime. 
(The murderers of Constable Lothian 
committed suicide in a home that a year 
ago was a men's residence for O.B.C.) 

It is this Annex that has become the 
burden of faculty and students of O.B.C. 

Faculty and students brave the blizzard for Operation Outreach. 

Missions— not across the sea, but across 
the street. 

So on January 31, the College emptied 
for Operation Outreach. Two by two, 
faculty and students they went, fearful, 
trembling, bold, to meet the Annex resi- 
dents with the claims of Christ. 

A booklet LOVE, provided by the 
Canadian Home Bible League, earlier 
went into every home and apartment. 
Then the call back on January 31. And 
on the basis of the book as an introduc- 
tion, a witness for Christ, an urgent 
invitation to attend church (local 
churches cooperated), and an interest in 
winning men and women to Christ— these 
were the methods of our first community 

Was it successful? Only God knows. 
But some of the reports were thrilling. 
Over 2000 calls were made by 175 teams 
of "two by two" during the one after- 

One young Hindu was waiting 
eagerly and longingly for the students to 
visit. And he came in simple faith to 
Christ. In fact the visitors, primed with 
answers and helps, were "almost 
embarrassed" at the eagerness of the 
man to accept Christ. 

In another, Spanish speaking boarders 
asked for a Spanish Bible Study; a young 
couple leaving for Turkey asked for 
Christian contacts there; atheists, 
backsliders, students, housewives, unem- 
ployed-all sorts were discovered in 
Operation Outreach. 

Friendships were formed; follow up is 

promised, (about 25 Bible correspondence 
course have been asked for) and once again 
a concerted Christian witness is bearing 
the fruit promised: "My Word shall not 
return unto Me void, but it shall prosper 
in the thing whereto I sent it." (Isa. 55:1 1 ). 

Where Are The Unreached People? 

To be "unreached" by the Gospel is to 
fail to have an opportunity to know the 
saving power of Jesus Christ. Some 
people are unreached because of a failure 
of communication on the part of the 
Church in their midst. This failure can be 
the result of lack of motivation on 
the part of the Church, or just failure to 
truly communicate. But there is a second 
class of unreached people. These are the 
people who are behind the barriers of 
geography, culture, language, religious 
prejudice, and social structure. The 
Church may be geographically living in 
their midst, and yet these real barriers 
keep the Church from reaching them. In 
other cases, the visible Church has been 
removed from their midst because of the 
political situation in which they find 

A great many of these unreached 
people remain unidentified. In some cases 
they are unidentified because that part of 
the Church that is geographically closest 
to them does not recognize its own 
inability to communicate to them. In 
other cases, they are hidden by ignora^r' 
i\i.'' ■" 

Rev. Kenrick and Mrs. (Mervinal Sharpe with twin boys, Joseph and Samuel. 
A later addition, Helen, is not shown. 


The title is prestigious: Head of 
Christian Religious Studies and Chaplain. 
The place is influential: Titcombe 
College, (S.I.M.) Nigeria, West Africa, 

The writer is unusual, for the Rev. 
Kenrick Sharpe is from the West Indies 
and England, received in Canada training 
at both O.B.C. and Central Baptist 
Seminary (from the latter he was awarded 
the B.Th. and Dip. Gk.), and then left to 
serve the Lord in Africa. His ministry has 
been unusual. Perhaps his colour gave him 
more ready acceptance. Certainly his 
training made him a valuable worker. But 
it is his inner spiritual experience that he 
sees as the key to what God is doing. He 
has written: 


When the Lord called us March 31, 
1968, we never dreamt that the work 
here in Nigeria would be so wide. The 
messages of Rev. IVlelvin Donald of the 
S.I.M. and Rev. Douglas Percy of Ontario 
Bible College had left an indelible im- 
pression upon our minds. Their texts, 
Luke 12:48: "Everyone to whom much is 
given, of him will much be required; and 
of him to whom men commit much they 
will demand the more." And again, 
Matthew 20:6, "Why do you stand here 
idle all day?" 

We could have said no to the voice of 
God, because we were happy in our home 

church. There was no need to leave for a 
better job or better pay, because God had 
placed us there. But when the Spirit of 
God commanded us to go to help our 
brethren in Nigeria where the need was 
great, and now it has become even 
greater, we could do no less than answer 
the call. 

Since we have been here, we have 
learned what faith really means and what 
prayer can do. We have experienced what 
it really means to be in God's will. When 
we told Dr. Kerr that night, that we 
believed the Lord was calling us to Africa, 
he said, "Ken, if the Lord is calling you to 
Africa we will not stand in your way. 
You will contribute a great deal to your 
brethren in Africa and we will be behind 
you 100%." 

If every pastor would encourage his 
young people to obey the voice of God, 
to give their lives unreservedly to God 
when He speaks to them, as ours did, we 
would have more young men and women 
involved in God's service today at home 
and on the mission field. We have a big 
field here in Nigeria, over sixty million 
people. The doors are wide open to teach 
the Bible in secondary schools, and even 
some universities teach it too. We are 
involved in preaching in some of these 
schools, in the local churches and at con- 
ferences. At my school I have a full 
pastorate of over 450 students. Plus 
counselling with students and staff who 
have problems of all kinds. 

If we should live our lives over again, 
we would be involved in God's work. This 

is the work that will last. This is the best 
work. We never expected to be so busy 
here in Nigeria, but we are. Just before 
we came out, someone said we were going 
to have four years of long holiday. Yes, 
we could maybe pretend that we are 
working and do just a little bit like some 
people, but those of us who love the Lord 
and the souls of men cannot be lazy in 
God's service. God's work is always in 
season and never out of season. 

The field is white unto harvest, but the 
labourers are few. We need Bible teachers 
in large numbers. We have some, but they 
are in the minority. Why don't some 
come to join with us to reap this large 
harvest for God? Remember His com- 
mission, "Go ye into all the world and 
preach the gospel." If we do not obey the 
voice of God and His call upon our lives, 
we will never enjoy His peace and 

Surely there are frustrations and 
temptations, testings and loneliness, 
discouragements and problems on the 
mission field, but the joys of service, to 
know that the Almighty Father, Creator 
of all the ends of the earth, has called us 
from heaven's height of glory to serve 
Him, outweigh all obstacles. When we 
return we shall share some of the 
happenings with you in detail. 

At one missionary conference that we 
were asked to speak at for four days, over 
forty young people stayed behind for 
counselling. This was in a teachers' college 
with four hundred young people 
attending. Some gave their lives for full 
time service, some were saved, among 
them some Muslims. One Muslim girl said, 
"My parents told me never to accept 
Christ; if I do they will never pay my 
school fees again. But," she said, "I 
cannot wait any longer. I must obey 
God." She trusted Jesus as Saviour and 
Lord. Many asked for Bibles and tracts. 

The topic was, "Come over into 
Macedonia and help us." It was a joy to 
us, because we are missionaries and to 
speak on such a topic was a blessing to 
our own lives as we gave our testimonies 
of God's call upon our lives. Letters are 
still coming from the young people in 
that school. As these young people 
branch out in a few years, we know that 
the seed sown will continue to grow. Pray 
with us because God has opened the 
doors for us. He will open the door for 
you too, if you are willing to obey His 





Dr. & Mrs. (Beth) Milan Springle have 
spent a year at O.B.C. preparatory to 
going overseas. Milan will do medical 
work, Beth is a teacher— a good combo! 

The accompanying article was taken 
from the "Medical Post" that goes out to 
medical practitioners. We thought it inter- 
esting enough to reproduce here. 

Dr. Milan 
Springle, who 

recently gave up 
general practice in 
K i n gston , Ont ., 
leaves for Zambia 
next year to serve as 
a missionary-doctor 
with the African 
Evangelical Fellow- 

Right now he and 
his wife, a high-school teacher, are 
studying at the Ontario Bible College in 
Toronto, and when they reach Zambia a 
year from now they will have another six 
months' study— of native dialects— before 
posting to a mission station in the bush. 
Dr. Springle expects to work in the 
120-bed hospital in the bush community 
of Kasempa, and expects to concentrate 
mainly on malnutrition, dysentery, TB 
and VD cases. 

Zambia had about 50 doctors in 
1967— most recent figures available— or 
one for every 80,000 people. (Ontario 
figures for the same year show one doctor 
for every 800 people.) 

Dr. Springle graduated from the Uni- 
versity of Toronto in 1968 and later 
studied surgery at Kingston General 
Hospital. He spent a summer in Zambia 
while he was still at university. 

Besides the hospital, the Kasempa 
mission station has a church, and primary 
and secondary schools where Mrs. 
Springle will teach. The nearest urban 
centre, a city of 10,000, is 200 miles 

The Springles will receive salaries from 
the Zambian government, but these will 
go into their respective institutions and 
their living costs will be paid by the 
African Evangelical Fellowship. 

We carried a newspaper interview in our last issue. The accompanying letter explains 
the confusion in that report. We regret the embarrassment caused our William Madubuko 
from Africa. f^y 

Sudan Interior Mission 
Agincourt, Ontario 
The Editor 
O.B.C. Recorder 
16 Spadina Road 
Toronto 179, Ontario 

Dear Sir: 

I have noticed with regret the fact that the Recorder has reprinted an article which 
appeared in the Toronto Star on September 2, 1972. 

The article "As Immigrants See Us" is a good example of the editorial liberty which 
many journalists take. In fact, the reporter put words into the mouth of William 
Madubuko and had him saying things he did not say. 

William endeavoured to tell them about the great work being done by SIM 
missionaries and what the Gospel had done for his country. However, the reporter chose 
to omit this completely and gave clear evidence of his inability (intentional or 
otherwise) to get the facts straight when he reported that Pastor William was met at the 
airport by "an official of the school". In actual fact it was Mrs. Tomlinson and myself 
who met William at the airport, and this is what the reporter was told. 

In answering the question regarding the standard of living, William tried to tell the 
reporter what it would cost him as a Nigerian to live in Nigeria, as compared to what it 
costs a Canadian to live here in Canada, but he never mentioned anything about a 
furnished apartment because, inasfar as he knows, they just do not have such apart- 
ments available in Nigeria. However, the reporter managed to come out with some facts 
and figures which just are not the case. In the cities of Nigeria today, if it were possible 
to rent "an excellent apartment all furnished" the cost would be more like 80 to 150 
pounds per month. This, of course, is from $240 to S450 per month. 

Wages have also increased greatly since the Adebo awards. A good Nigerian steno- 
grapher in Lagos can now demand and get 80 pounds per month-not S80 as our 
reporter stated. 

I have complete confidence in the integrity of William Madubuko, and praise God for 
His humble servant. It is most unfortunate that what he said in good faith has been 
misconstrued by a newspaper reporter, and then reprinted in the O.B.C. Recorder. 

It simply proves once again the old adage that "all the lies printed in the daily 
newspaper are not true." 

Sincerely yours in Christ, 

Edwin A. Tomlinson 

Canadian Secretary 



Announcing the ttfsl 

CHcnrrua wRrriMi sponsored 

bv DECib'O'. T.aqazine 


al Ontario Bibie College, Toronto 
Cost: S25 

Registrar. School of Chnslian Writing 

Box 841 

Winnipeg. Manitoba R3C-2R3 

We do not offer a correspcnHer 




The program of summer studies 
offered by Ontario Bible College is partic- 
ularly designed for those who are prepar- 
ing for, or are engaged in, Christian 
ministry. These studies will serve as 
refresher courses for those who have been 
ministering the Word of God at home or 
overseas. Continuing education is more 
and more necessary for ministers who are 
seeking to serve effectively in a changing 
world. Summer College 1973 will also 
offer opportunities for students to select 
options to supplement their regular pro- 

APRIL 30-MAY 4 "Principles of Success- 
ful Living" (2 credits)-REV. W. H. 
CRUMP, B.R.E. This course will be 
adapted from the very popular Bill 
Gothard course "Basic Youth Con- 
flicts." Registration will be limited 
to 75. Tuition $40. 
"The Church and the Family" (4 
credits) DR. KENNETH O. GANGEL, 
Ph.D., School of Christian Education, 
Trinity Evangelical Divinity School 
"The Church Builds Up the Family. 
Chairman of the Department of Theol- 
ogy, Ontario Bible College-"Ethical 
Problems in Family Living." 
Tuition $40, Audit $30. 
JUNE 18-29-"The Christian and Per- 
sonality Difficulties" (4 credits) This 
course will attempt to help ministers 
and others who work with people to 
improve their counselling skills. The 

person seeking help, the Counsellor or 

helper, and the helping process will be 

examined through the application of 

theoretical knowledge. 


TEN, M.S.VV., and MR. HENRY 

REGEHR, M.S.W., The Institute of 

Family Living. 

Tuition $40, Audit $30. 

JULY-AUGUST (Dates to be arranged) 
"Experience in Hispano-America" 
(4 credits). This course will 
involve a travel-while-studying ex- 
perience in South America in coopera- 
tion with several evangelical missions 
working among Spanish-speaking 

Chairman of Missions Department, 
Ontario Bible College. 
Cost of Travel and Tuition: 
$700-$800. Minimum enrollment will 
be required. 

JULY 3-5 "Canadian School of Christian 
Writing" (no credit). This School will 
be sponsored on our campus by 
Decision Magazine. (See ad on page 15) 

An enrollment fee of $25 will be 

Full academic credit will be given for 
the subjects listed above except as 
noted. The regular admission standards 
of O.B.C. will apply to those who 
enrol for credit. Students who do not 
desire to earn academic credit may 
audit the subjects. 

Write for brochure and application 
form to The Registrar, O.B.C. 


Dates: May 22 through June 2 

Classes: Song leading and Choral Conducting 
Biblical approach to music today 
Classes in Voice, Piano, and Organ 
with related literature 

For further information write to: 

Warren E. Adams, 

16 Spadina Road, 

Toronto, Ontario 

M5R 238 


outstanding New Testament scholar, 

author and lecturer, will present 

our annual 

March 27-29, 1973 


1 0:00 a.m.-11:00 a.m. 



Walmer Road Baptist Church, 
Walmer Rd. at Lowther 
(just north of Bloor). 

Use the E/W Subway to Spadina. 
Parking very limited. 

Ministers, teachers, Bible students 

and friends are cordially 

invited ato attend 





MARCH 28, AT 8:00 P.M. 






STARTS AT 8:15 A.M. 



Alumni News 

Compiled by: lone Essery 
and Valda Jeffers 


Rev. George and Mrs. (Frances Woods '37) McAlpine '37. 


TO CHAD? I mean, are you sure? Well, I 
mean it just doesn't seem possible. Why 

We were seated in the home of an 
earnest believer who had formerly been a 
Sergeant of Detectives in Metro Toronto. 
Some twenty guests had been invited to 
the home after a Sunday evening service 
at Oakwood Baptist Church. Present were 
doctors, business executives and others, 
and their wives. Looking into their faces 
one could readily discern other unspoken 
questions such as these asked of us that 

We could readily understand some- 
thing of our friends' concern. Most of 
them had shared with us prayerfully 
down through the years since 1950 when, 
because of serious illness, we had to 
return to Canada from Africa. How well 
they remembered that critical time. 

"How long were you with the Mission 
in the Chad when you resigned to become 
Pastor of Oakwood Baptist Church?" 

"Eighteen years." 

"And you have served as Pastor at 
Oakwood for seventeen years?" 

"Yes. And these seventeen years have 
been years of rich blessing among the 
people we have come to love so dearly." 

"Then, why Chad? Why are you going 
back? Let's face it, at your age, why?" 
Undoubtedly there are many who, while 
they never audibly ask such questions, 
have wondered at our going back after 
such a long absence from the field. We 
would like to tell you why. 

In December 1971, we had the joy of 
responding to the invitation of The 
Evangelical Alliance Mission workers in 
Chad, together with the Pastors and other 
Church leaders, to return to the field for 
a short period, to minister the Word of 
God. We shall never forget that privilege. 
This had been one of our fondest desires, 
but to us, the chance of our ever again 
seeing our African brethren was quite 
remote. To find ourselves back among the 

Ngambai, Goulej, Nancheri and other 
believers and to be so warmly welcomed 
by all of them, was thrilling indeed. 
Flying across the ocean and then across 
the desert wastes, we faced the 
probability that after such a long absence 
from the Chad, we would have difficulty 
in understanding the language, and in 
being understood. Such was not the case. 
Miraculously, after twenty-two years 
without the opportunity to use the 
vernacular, we had no difficulty at all. To 
us it was a miracle. 

Also miraculously, the Lord had made 
provision for us to respond to the 
invitation of T.E.A.M. just at the time 
when a tremendous outreach with the 
Gospel was under way. Over four 
thousand prayer cells had been opened in 
cities, towns and villages throughout the 

tribes. In the short period of just over 
three months there had been thousands 
of decisions for Christ. New churches 
were being erected and wherever we 
went, again and again we saw the evident 
power of the Gospel of our Lord Jesus 
Christ. While we saw little of physical 
hunger among the people (it was just 
after harvest time), we were moved by 
the evidence of real spiritual hunger. 

Never shall we forget the first session 
of the 1971 National Workers' Con- 
ference held in the city of Moundou, 
where so often we had preached the 
Gospel. What God had wrought! When we 
first arrived on the field early in January 
1939, there were about a dozen earnest, 
devoted African Church Leaders. But 
now, looking into the faces of Pastors, 
Elders and Teachers representing over 
540 churches, was to see again the 
evidence of the power of the Word of 

Speaking to the Church Leaders we 
expressed our joy in learning of the six 
thousand won to Christ. Then we 
reminded them that six thousand 
converts meant six thousand "babies," 
and six thousand babies had to be fed. 
Challenging these whose ministry had 
been so richly blessed by the Lord and 
used by the Spirit of God, we said: "YOU 
HAVE TO FEED THEM." One of the 
elderly pastors, interrupting, threw the 
challenge right back again! "Pastor," he 
asked, "can a starving mother feed her 
baby? We have been giving out and giving 
out since you taught us. God has given 
you back your strength and raised you 
from death; you still speak our language; 


are you sure no one else could take your 
place in your country? Are you sure the 
Lord doesn't want you to come back to 
feed us? And we shall gladly feed the new 

What would have been your response? 
We could not ignore the challenge. Pastor 
Jerenriie told the assennbly of how he had 
seen churches almost everywhere in 
Canada, and most of them were empty. 
By contrast, there on the field in Chad, 
we saw churches filled to capacity, with 
great thronging crowds huddled together 
outside, straining their ears to listen to 
every word. By contrast to what the 
President of the Evangelical Church in 
Chad had seen when he was here, we saw 
that which we felt so keenly— FIVE 
MISSION STATIONS, fully equipped, 
OCCUPY THEM. Here was spiritual 
hunger such as we have never seen at 
home: "starving babies" and no one to 
feed them! 

What would you have done? What 
would you do, if God had miraculously 
raised you up from what was believed by 
medical authorities to be a hopeless case? 
If the Lord miraculously had given you a 
fluency in the language aftei years and 
years with no opportunity to use it? What 
would your response be if you knew that 
you could "stand in the breach" by 
occupying one of the important and 
strategic outposts? Yes, others could take 
our place at home, many others, but out 
there where the present missionary staff 
is so completely overloaded, there, the 
Lord enabling us, we could help. After 
much prayer, with great peace, we believe 
He has called us back. 

We shall always be grateful to the Lord 
for all that our beloved O.B.C. has meant 
to us and means to us today. Perhaps, 
even yet, the ranks of our O.B.C. family 
in Chad will be strengthened as the Spirit 
of God separates to Himself others 
from the College, who with us, will have 
the joy of teaching others, who in turn 
will feed the now over 13,000 new 
"babies" won to Christ through Satura- 
tion Evangelism. 

"Lovest thou Me? Feed My sheep. 
Feed My lambs." 

That's how it 
going to do. 

is. That's what we're 


And while there will be no 

precious gems presented down here, Miss 
Minnie Pitman '13, will surely have a 
heavenly crown encrusted with them. 

In 1913 Miss Pitman and 24 others 
graduated from O.B.C. It was the seven- 
teenth such graduating class. The men were 
stiff andformal in high celluloid collars, the 
women demure and graceful in high- 
necked "chokers" and white dresses. 

Within their hearts was the Word, 
fresh, vigorous, living. Before them was a 
world, so soon to taste the horrors of the 
first global war. But the weapons of their 
warfare were not carnal "but mighty 
through God." (2 Cor. 10:4). 

To many came a call to the ministry, 

to missions, to vital service. To Miss 
Pitman came a humble role: to be secre- 
tary for the class; keep the group together 
by means of a letter; keep prayer 
channels open. 

And for 60 years, Minnie Pitman 
(second from the right, second row from 
the bottom in the picture) has done just 
that. Sixty years of faithful stewardship. 
Sixty years and an ever decreasing mailing 
list, until more of the Class of 1913 are 
over yonder than are here. 

Still she keeps on, and this year as 
usual about 15 letters will go out; 
memories will be rekindled; vows will be 
renewed. And God will be honoured. The 
Alumni and the entire O.B.C. family 
salutes Minnie Pitman, and together, rise 
up and call her blessed. A handmaid of 
the Lord indeed. 



(Special issue of Recorder). 



Write: The Editor, 
O.B.C. Recorder 

Bob and Petie (Chambers '64) 
Morris, B.Th.'66 serve the 
Lord in India with B.M.M.F. 
We were thrilled with this 
account. You will be too. 

is working at lAf OODSTOCK 

The thrilling account of a remarkable revival 
movement wrhich has taken place at Woodstock 
School. N. India. 


The girl who sat across from me in my office was a totally 
new human being The very fact that she was there, and 

voluntarily, was testimony enough lo that, but there was far 
more In place of a sullen, defensive girl was a warm, 
enthusiastic Christian, hungry to talk about spiritual things 
Instead of avoiding staff who threatened her relationships 
with her non-Christian friends, she eagerly sought the com- 
panionship of those, older and younger, who shared her 
concern for those who had not yet come to Christ How did 
the transformation occur? The story begins some time 

back and involves far more than just the girl in my office 

To appreciate how God has been working at Woodstock, 
you have to know a hltle about us Woodstock, in North 
India. IS primarily a missionary school run by missions for 
missionaries' children and others who wish to attend With a 
declining missionary population in India, the non-missionary 
element in the student body has climbed until it now consti- 
tutes almost 50 per cent of the total. In addition to the tensions 
between missionary and non-missionary people, there has 
been the usual tendency withm the Christian community to 
label people "liberal' or "conservative", "evangelical" or 
"fundamentalist " In a community as close as ours {about 
340 students, 100 staff) anyone of even slightly different 
cultural or spiritual patterns tends to "rock the boat ". 

Into that precarious situation. God moved, and began to 
work One of the earliest evidences was the staff spiritual 

retreat held early m the year Out of that retreat came a con- 
cern, particularly among the men. to establish a regular prayer 
fellowship beyond the existing staff prayers The result was 
a group of 10 men from nine different denominations meeting 
each Tuesday morning to share mutual concerns before God. 
Then one weekend, two of the Christian kids, m their 
concern over the lack of spiritual lite at the school, called 
for a prayer meeting m one of the staff homes, anticipating 
perhaps six or seven of the keener Christian students Much 
to their surprise. 25 kids showed up at the meeting' The result 
was an emotional, but genuine, turning to God in confession 
and renewal. Those 25 attended an off-campus meeting which 
was a weekly Bible Club attended primarily by evangelical 
students- The change in their spiritual experience was striking 
to others there. 

Y.F.C. Singing Team 

The following Friday mght, a Canadian Youth for Christ 
Singing team visited the school and, using a very direct 
approach, witnessed to their faith in Christ in a concert and 
in the dormitories where they stayed. Instead of the usual 
antagonism or apathy, there seemed to be a widespread 

open-ness and interest. That night one girl (that we know of) 
came to Christ while many others became interested 

Saturday, the Christian kids called for another prayer meet- 
ing in the same home, but this time to coincide with a school 
dance which was held nearby Their hope was to pray in the 
home and witness at the dance Dance chaperones were some- 
what surprised to see little groups around the dance deeply 
involved m earnest conversation There was a steady stream 
between home and dance and by the end of the evening a 
considerable number ot kids had made commitments to 

And so events progressed until they seemed to become the 
rule ot the day instead of an exception It was only when we 
stopped and took stock of what was happening that the full 
force of God s working was evident to us A noon-hour prayer 
meeting was started and soon the room was so over-crowded 
some couldn't get m In one class it became normal pro- 

cedure to begin the student government session with prayer 
The biology teacher was asked to lead a Friday morning 
Bible Study and he struggled out of bed at 5 30 a m to find 
45 kids in his living room the next week there were 50 . . 

The discipline referrals to the High School Supervisor dropped 
about 70 per cent . Even the bathrooms were convened — 
instead of the usual unpleasant graffiti, there appeared things 
like "'Smile, Jesus loves you"', "'Jesus saves " and "One way 
— Jesus Christ '. 

It has not all been easy In a few students there is an even 
more intense hatred of God and His people. And one girl 
who came to Christ has been disowned by her Jewish mother 
and Brahmin father, although we still trust God to work that 
situation out differently. Elsewhere, some seem to have lost 

Yet God IS continuing to work, if in a more quiet way, and 
there is at Woodstock the unmistakable fragrance of the 
presence of God . . 


O.B.C. now has its own mailing code 
that is not used for any other address. 
Please use it when writing to us. Note 
how it is done: 

Ontario Bible College 
16 Spadina Road 
Toronto, Ontario 
M5R 2S8 




We have decided to open the pages of 
the Evangelical Recorder to advertising 
from compatible Christian sources. 
Anyone desiring information and rates 
should write: 

The Editor 
O.B.C. Recorder 
16 Spadina Road 
Toronto, Ontario 
IVI5R 2S8 
We reserve the right to limit size and 
volume of advertising pursuant to our 
mailing privileges. 

Reprinted from B.M.M.F. "Go" 

•^ "■ 

""** /' M 














Mr. Harrison with Mr. Hailman 


When we began the Bookmobile minis- 
try, we didn't know if it was really going 
to work. 

It has— and to celebrate a year of faith- 
ful distribution of Christian literature. 

Ernie Harrison brought in Mr. Albert 
Hailman who was the first one to use this 
facility. He has used it often since. 

Mr. Hailman is retired (from Coleman 
Lamp Co.) but still active for the Lord. 
He has been at First Avenue Baptist 
Church, Toronto, for 31 years and before 
that had 11 years at Walmer Road Bap- 
tist. He has served for 20 years as a 
Sunday School Superintendent— and 
recently was made a Deacon for Life at 
First Avenue Baptist. 

Mr. Hailman spoke highly of our book 
ministry to himself and many others. As 
an anniversary "thank you" he donated a 
beautiful copy of National Geographic's 
"World Religions" to our Library, 

Mr. Hailman was the first of many to 
use the Bookmobile. Have you used it 
yet? Or given us the name of a shut in or 
senior citizen who would like a visit? 

Who will be first? 


I know that's what I prayed, Lord — 
"I want Your will. 
No strings attached," 
but that package isn't easy. 
Today I nearly tied it up again 
with a three-ply rope of "But . . ." 
and yesterday I tangled 
with a double-twisted "If . . ." 
but I know the line that's toughest- 
it's that little single ply 
that looks so frail 
but isn't— "I". 

Erma Davison 


Back row: Paul Estabrooks; Terry Tiessen; Gerry Brock. 

Second row: Shirley Funnell; Diane Estabrooks: Gail Tiessen with Calvin; Carol Brock. 

Front row: Timmy Estabrooks; Tanya Estabrooks; Terry Tiessen, Jr.; Brian Brook; Brenda Brock. 


Seven O.B.C. graduates and their 
children recently had a reunion in Manila, 
Philippines. They are pictured here. 

The Tiessens have been working on 
the island of Maranduque with the Far 
Eastern Gospel Crusade. Paul Estabrooks 
is the program director for radio station 
DZAS, the Philippine service of the Far 
East Broadcasting Company. 

Carol and Gerry Brock and Shirley 
Funnell are members of the Wycliffe 
Bible Translators. Gerry also teaches at 
Faith Academy, a school for missionary 
children in Manila that serves more than 
40 different missions, and Carol works on 
the school nursing staff. Shirley Funnell 
is the manager of the publications and 
publicity departments of the Philippine 
Branch of Wycliffe Bible Translators. 

Big jobs, for big people from a big 
College! We're glad we share in their 


Oct.12 -13,1973 

7/y£/W£ "FOCUSING ON THE 70s" 



Donors In The U.S. 

You may receive a receipt for income tax 
purposes, if you send your gift for 
Ontario Bible College through 
D. M. Stearns Missionary Fund, inc. 
147 West Scliooi House Lane 
Pliiladelptiia, Penna. 19144 

It comes without deduction, through 
this non profit organization. We are 
grateful for their help. 
Canadian Donors: Remember you can 
give up to 20% for donations to the 
Lord's work. Remember O.B.C. I 



Nominations for the Alumnus of the 
Year Award of 1973 are now being 
accepted. If you would like to suggest a 
person for this award, please write to the 
Alumni Office and include the reasons 
why you feel this nomination to be valid. 
Nominations must be in by the end of 
April. Results are kept secret until Home- 


has received his B.A. from Calvin College, 
Grand Rapids, Mich. He is now attending 
Calvin Seminary. 

the new assistant pastor to Rev. Balfour 
Pittaway in Memorial Baptist Church in 
Stratford, Ont. 

B.Th. /B.R.E. '62, was ordained as pastor 
of Dundas Street Baptist Church, 
London, Ont., on October 13, 1972. 
REV. HANS ABMA, B.Th. '64, and REV. 
JAMES CLEMENS '57 assisted in the 
BIRRELL '58) provided the special music 
for the occasion. 

a MR. CRAIG COOK '59 has been 
appointed Associate North America 
Director for H.C.J.B. as of February 
1973. He is based in Miami. 
n REV. FRANK GILLESPIE '52 is now 
assistant minister at Knox Presbyterian 
Church, Burlington, Ont. He began his 
ministry there in June 1972. 

is pdstor of Port Colborne Brethren in 
Christ Church, Port Colborne, Ont. 
DMR. CYRIL GRIFFITH '55 received 
his Ph.D. from iVlichigan State University 
in July 1972. 

a REV. MURRAY HICKS, B.Th. '57, 
was inducted as pastor of Cazenovia Park 
Baptist Church, Buffalo, N.Y., on 
October 8, 1972. REV. GORDON 
DOREY, B.Th. '57, brought the message, 
and MR. BRUCE SCOTT '66-'67 was 
guest soloist. EV. RON HAWKINS, B.Th. 
'58, also took part in the service. 
(JEAN CLARKE '35) have been accepted 
as Associate Members of B.C.U., and are 
working in the Temagami area of 
Northern Ontario. 

accepted the position of Housekeeper and 
Chaplain at the Kenneth E. Spencer 
Memorial Home in Moncton, N.B., in 

received a B.A. from McMaster University 
in the Fall of 1972, and was also placed 
on the Dean's Honour List. 
graduated with an M.A. in Christian 
Education from Trinity Evangelical 
Divinity School in June 1972, and is now 
Director of Christian Education at 
Richview Baptist Church, Weston, Ont. 
returned from India to work in the home 
office of Operation Mobilization in 

D REV. CHARLES LONG, B.Th. '64, is 
now the pastor of Cannington Baptist 
Church, Cannington, Ont. 
B.Th. '64 (NANCY REIST, B.Th. '62) are 
returning from Zambia in June 1973. 
They will take up the position of 
Canadian representatives for A.E.F. 
D REV. JOHN RUSSELL '39 retired at 
the end of December 1972 from the 
Baptist Church in Van Orin, III. 
has returned to the Maritimes with his 
family, to take up full time pastoral 

DMR. MURRAY UNRUH '71 is now 
Minister of Christian Education at Park 
Avenue Church in Burlington, Ont. He 
commenced his ministry there on January 

DMR. DAVID WALKER '71-'72 has 
joined the full-time staff of Campus 
Crusade for Christ, and is based in 
Calgary, Alta. 

inducted as pastor of the Chatham Bap- 
tist Church, Chatham, Ont., on January 


returned to Tanzania (A.I.M.) at the end 
of February, 1973, to resume her work at 
the Kola Ndoto Mission Hospital. 
returned to the Christian Hospital in 
Manorom. Thailand, where she works 
under O.M.F. 

DMISS JOAN BAXTER '71-'72 is in 
Papua, New Guinea, with W.B.T. 
D MR. WAYNE COWELL '70-'72 is with 
Child Evangelism Fellowship in Switzer- 

D REV. FRANK FREW, B.Th. '52, has 
been appointed as the Kenya Field Secre- 
tary of the Africa Inland Mission. 
70) are in Transvaal, S. Africa, with 
A.E.F. They arrived on December 12, 

'59 (SYLVIA '56-'58) have returned to 
Brazil under W.E.C. 

to Holland under B.C.U. 
(JUDY OTT '67-'69) to the Philippines 
with Wycliffe Bible Translators. 
pastor of the Wesleyan Holiness Church 
in the Virgin Islands. 



'38 (MADGE EDGSON 38-'39) from 

Chad, Africa where they serve under 




are to return to Canada in mid-May for a 

short furlough. 


(DORIS GIMBY '52) with A.I.M. in 

Kenya, returned home in December 


DMR. & MRS. DAVID ROTH '67-'69 


'69) from Quito, Ecuador, in March. 

Tney work with W.R.M.F. 


from Singapore, in April. 


(OLIVE RICHARDS '54) returned to 

Canada on October 25, 1972, for six 

months. They serve in Costa Rica under 


B.R.E. '52 (W.B.T.) from the Philippmes. 
She is working on her Ph.D. in Ethno- 
musicology at Indiana University. 


(CAROL HARRIS '65) twins, Gordon 
Timothy and Elizabeth Anne, on Novem- 
ber 1 , 1972, in Toronto. 
(LUCILLE GULICK '64-'65) a daughter, 
Kari Lynn, on December 18, 1972, in 
Bancroft, Ont. 

'68) a daughter, Karlia Josefina, on May 
19, 1972, in Toronto. 
BROWETT, B.R.E. '68) a son, Fraser 
John, on October 1, 1972, in London, 

'69-'70) a son, Stephen Paul, on January 
9, 1973, in Sapporo, Japan. 
(RAIJA LIPASTI '70) a son, Michael 
Thomas, on July 17, 1972, in Farming- 
ton, III. 

'64-'65) a chosen son, Jason Douglas, on 
November 3, 1972, in Meaford, Ont. 
HETHERINGTON '51 a son, Michael 
Bruce, on September 24, 1972, in Powell 
River, B.C. 

(MARGOT GORRIE '63) a son, Paul 
William, on August 6, 1972, in Missis- 
sauga, Ont, 

'53 (BETTY '53) a son, Geoffrey Guy, on 
August 25, 1972, in Trois-Rivieres, Que. 
B.R.E. '70 (BETTY ARMOUR '69-'70) a 
daughter. Heather Elizabeth, on October 
17, 1972, in Montreal, Que. 

McDonald, B.Th. '64 (helen 

SHANTZ, B.Th. '64) a daughter, Sara 
Lynn, on December 10, 1972, in Morin 
Heights, Que. 

B.Th. '66 (EVELYN PEAT '66) a son, 
Michael Andrew, on September 8, 1972, 
in Zambia. 


(JOYCE MITCHENER '62) a son, Scott 
Mervin, on September 21, 1972, in 
Orillia, Ont. 

'68-'69 (JULIA '68-'69) a daughter, 
Kimberly Michelle, on October 11, 1972, 
in Tamil Nadu, South India. 
'67 a daughter, Tamara Natasha, on 
January 10, 1973, in Toronto. 
B.R.E. '69) a daughter, Christine Marga- 
ret, on December 31, 1972, in Quito, 

'69-'72, a son, Erin Nathaniel, on Septem- 
ber 2, 1972, in Caronport, Sask. 
'73 (BEVERLEY McCORMICK '65-'67) 
a son, Gordon Allan, on October 2, 1972, 
in Toronto. 

B.R.E. '69 (ANNE BENNETT '66) a 
daughter, Andrea Elizabeth, on December 
29, 1972, in Muskegon, Mich, 
RIDDELL, B.R.E. '65) a daughter, Jen- 
nifer Louise, on October 9, 1972, in 

MAN (JANNIE SMITS, B.R.E. '70) a son, 
Jonathan Mark, on January 24, 1973, in 

(SUSANNE MORTON '68) a daughter, 
Shauna Heather, on December 20, 1972, 
in Sarnia, Ont. 


'72, to MR. RONALD ANGER, B.R.E. 
'72, in Park Avenue Church, Burlington, 
on December 16, 1972. MISS MURIEL 
BARBER, B.R.E. '71, was Maid of 
Honour, and MRS. LAURENCE 
was one of the bridesmaids. MR. LAUR- 
ENCE BARBER, B.Th. '70, and MR. 
JOHN SAYNOR, B.R.E. '72, were ushers. 
REV. WILLIAM SIFFT '48 officiated. 
MR. EARL ELLIOTT, B.R.E. '72, in 
Kidderminster Baptist Church, Kidder- 
minster, England, on July 19, 1972. 
DONNA ARNER, B.R.E. '70, were 
present at the wedding. 

MR. NEIL WAGG, on May 13, 1972, in 
the Community Baptist Church, Bal- 
moral, Ont. 

to MR. GORDON RUSSELL, in Kings- 
ton, Jamaica, on January 6, 1973. They 
will both continue to work in Jamaica 
under I.S./I.V.C.F. 

DON EDE, on November 24, 1972, in 
'59-'60 was a bridesmaid, and MRS. 
RELL '58) was the soloist, accompanied 
B.Th. '51, officiated. 

Cathedral on September 9, 1972. MISS 
DYANE MATTHEWS, B.R.E. '69, was 
Maid of Honour. 

ber 23, 1972, in Banfield Memorial 
Church, Willowdale, Ont. MRS. HER- 
'69-72) was organist, MISS JOY HILL, 
B.R.E. '72, was the soloist, and MR. 
TIMOTHY EATON '75 played the 


1972, in Toronto. 

on January 22, 1972, in San Diego, Calif. 
'37-'38, in August, 1972, in London, Ont. 
November 20, 1972, in Toronto. 
January 1, 1973, in Toronto. 
DMR. WM. D. HUNKIN '23 E.S., on 
November 2, 1972, in Toronto. 
'41) on August 13, 1972, in Ottawa. 
'15-'16, in 1972, in Victoria, B.C. 
SYLVESTER '21'22) on February 25, 
1972, Toronto. 

November 17, 1972, in Cordoba, Argen- 

D REV. WILLIAM RAE '34, on October 
27, 1972, in Stouffville, Ont. 
in 1972, in Saskatchewan. 
November 30, 1972, in Toronto. 


Frontiers in Missionary Strategy 

C. Peter Wagner 

Harold Lindsell says. "This book should be read 
by every mission executive and missionary." 

Peter vyagner adds in the preface, "If it is true 
that we are in the 'sunrise of missions,' clear think- 
ing on missionary strategy is an essential priority 
for the contemporary Christian church. This book 
is an attempt to set some guidelines for the develop- 
ment of a strategy which, while being evangelical 
and biblically oriented, is also pragmatic and effec- 

Some key chapters are "Biblical Principles for a 
Strategy of l^issions," "The Human Ingredient: Gifts 
and Call." "The Emerging Church in Mission Strat- 
egy," and "Mission Strategy in Revolutionary Times." 
Cfoth, $4.95, 223 pgs. 

Crucial Issues in Missions Tomorrow 

Donald McGavran 

To address the key issues confronting the future 
of world missions. Dr. McGavran has brought to- 
gether ten of the leading voices in contemporary 
mission thought: Glasser, Beyerhaus, Tippett, King, 
Mbiti. Kwast. Winter, Peters, Greenway and Murphy. 

In three main parts, these men cover theological, 
anthropological and practical issues. 

McGavran says in the introduction, "The long look 
characterizes the chapters of this book. We are 
describing aspects of Christian missions which will 
be here till our Lord returns. " Cloth, $4.95, 272 pgs. 

A Biblical Theology of Missions 

George W. Peters 

J. F. Shepherd, in his foreword, says. "This is 
an important book. It touches on all of the issues 
fundamental to missions in our time. Probably no 
specifically missionary book has ever undertaken 
as profound and comprehensive a treatment of the 
subject as this one." 

In the fiist part, "Biblical Foundation of Mis- 
sions." Peters discusses missionary theology in its 
relationships to Jesus Christ, the nature of God and 
the Old and New Testaments. 

Further discussions include the subjects of "The 
Missionary Task," "The Church and Missions," "The 
Instruments of Missions" and "The Dynamics of 

Available in November, Cloth, $6.95, 368 pgs. 

moofty PR6SS 

Available through 



A BOOK is a gift that lives on and on. A 
CHRISTIAN BOOK can give a living message of 
hope, encouragement, understanding and in- 
sight. A BIBLE is the best BOOK. 

When thinking of gifts, think BOOKS. And 
O.B.C. BOOKSTORE carries the best in Bibles, 
and Commentaries, Devotional, Instructional 
Books, and Novels, to choose from. 

The public is invited to visit, phone or write 

NEW MISSIONS BOOKS for all interested with 
and concerned about global evangelism. 

I dNirch mission 
tensions today 

(oniD BY cprnR *»cncr 

Church/Mission Tensions Today, edited by C. 
Peter Wagner, Moody Press (Home Evangel, 
Can.) Price $4.95. 

Twelve vital papers given at the Green Lake 
Conference in 1971, they discuss some of the 
most vital (and touchy!) subjects confronting a 
church committed to a global task. Here is a 
frank, open discussion by spiritual men. Mr. 
Wagner has done a good job in bringing all the 
papers together in this book. 

Frontiers In Missionary Strategy, by C. Peter 
Wagner, Moody Press (Home Evangel, Can.) 
Price 34.95. 

Crucial Issues in Missions Tomorrow, edited by 
Donald McGavran, Moody Press (Home Evan- 
gel, Can.) Price S4.95. 


No Pat Answer, by Eugenia Price, Zondervan 
Publishing House (Home Evangel, Can.) Price 

Here is a sensitive look at the "unanswer- 
able" human problems that everyone faces. 
Faith will be quickened and sharpened. 

The Pattern of God's Truth, by Frank E. 
Gaebelein, Moody Press (Home Evangel, Can.) 
Price $1.50. 

Notable insights into "Christian" education. 

v. Raymond Edman, by Earle S. Cairns, Moody 
Press (Home Evangel, Can.) Price $4.95. 

Missionary servant, devoted pastor, vibrant 
professor and beloved "friend Prexy"— this is 
the gamut of the late president and chancellor 
of Wheaton College. This is a book that "had" 
to be written and "must" be read. 
Speaking For The Master, by Batsell Barrett 
Baxter, G. R. Welch Co. Ltd., Price $2.95. 

This study in public speaking is practical. 
Stand in front of a mirror and practise! If 
Christ is worth speaking about. He is worth 

speaking about well. Baxter gives some good 

Counselling, by Lars I. Granberg, G. R. Welch 
Co. Ltd., Price $1.65. 

A good guide. Easy to read and understand, 
thank goodness! 

Preacher Aflame, by Donald E. Demaray, G. R. 
Welch Co. Ltd., Price $1.25. 

Your heart will burn as you read this— even 
if you're not a preacher! 

Quotations of Courage and Vision, by Carl 
Hermann Voss, G. R. Welch Co. Ltd., Price 

As the title says-and there are 1500 of 
them; but not all from a Christian perspective. 

1,000 Stories and Quotations of Famous 
People, by Wayne E. Warner, G. R. Welch Co. 
Ltd., Price $5.95. 

You will recognize the 35 famous people 
and use most of their stories and quotations. 

Confessions of a Heretic, by Dave Hunt, G. R. 
Welch Co. Ltd., Price $4.95. 

The true story of a restless, wrestling soul. 
Unfortunately, some names used might better 
have been left out or simply referred to. Some 
wounds will result. But many people will see 
themselves here. 

TERS— Sermons from men who preached the 
Word with power. Great for preachers, teachers 
and Bible students: 

Charles H. Spurgeon, Intro, by Andrew W. 
Blackwood, G. R. Welch Co. Ltd., Price $2.95. 

R. A. Torrey, Intro, by William Culbertson, G. 
R. Welch Co. Ltd., Price $2.95. 

Dwight L. Moody, Intro, by Charles R. Erd 
man, G. R. Welch Co. Ltd., Price $2.95. 

John H. Jowett, Intro, by Elmer Homrighausen, 
G. R. Welch Co. Ltd., Price $2.95. 

"You're Standing On My Foot", by Howard 
Paris, G. R. Welch Co. Ltd., Price $1.50. 

Cartoon chuckles of events you have known 

The Beloved Invader, by Eugenia Price, G. R. 
Welch Co. Ltd., Price $.95. 

When a great writer produces a bestseller— it 
has to be great. Eugenia Price is the writer. This 
novel is the book. 

Bless This House, by Anita Bryant, G. R. Welch 
Co. Ltd., Price $4.95. 

Anita Bryant has many achievements, but 
the greatest is the fact that her name is "written 
in the Lamb's Book of Life." She talks about 
that achievement and the Christian home. 

Basic Bible Doctrine: A Programmed Text, by 

H. T. Eldridge, G. R. Welch Co. Ltd., Price 

A unique method of personal Bible study. 
Test your understanding of doctrine without 
embarrassment or fear. 

Tongues, Healing, and You, by Don W. Hillis, 
G. R.Welch Co. Ltd., Price $1.00. 

A simple, easily read discussion of a 
sensitive subject. 

Making the Most of Family Worship, by David 
& Virginia Edens, G. R. Welch Co. Ltd., Price 

50 practicable, workable family devotional 

Couples In The Bible, by Daniel R. Seagren, G. 
R. Welch Co. Ltd., Price $1.25. 

There's always something new and fresh 
from the Bible. Here is a new sort of "marriage 
manual" complete with questions. Good idea. 

"How Come, God . . .?", by David M. Howard, 
G. R. Welch Co. Ltd., Price $3.95. 

Perhaps you have felt Job's lot was easy, 
compared to yours. Inter-Varsity's David 
Howard gives fresh insights into suffering and 

Written In Blood, by Robert E. Coleman, G. R. 
Welch Co. Ltd., Price $1.60. 

We could wish this were the textbook for 
many who see only exciting experience as a 
viable Christian life. Here is the basis for ALL 
relationships to God in Christ. 

He Is There and He Is Not Silent, by Francis 
Schaeffer, Tyndale House Publishers, Price 

The author's name is enough to ensure a 
feast of good things, although this time it is 
meat and not milk that he serves. 

Saints and Snobs, by Marion Leach Jacobson, 
Tyndale House Publishers, Price $1 .95. 

A practical guide for contemporary church 
members. Provoking and provocative. 

Steps to Prayer Power, by Jo Kimmel, G. R. 
Welch Co. Ltd., Price $1.95. 
As practical as prayer itself. 

My Favorite Illustration, by Carl G. Johnson, 
G. R. Welch Co. Ltd., Price $1.95. 

Favorite illustrations from famous 

Plain Talk on Galatians, by Manford G. Gutzke, 
G. R. Welch Co. Ltd., Price $1.95. 

Just what the title says. Plain and easily 
followed. For folk like you and me. 

How to Keep Your Family Together, by Marion 
L. Jacobson, Zondervan (Home Evangel, Can.) 
Price $ .95. 

"And still have fun" is the rest of the title. 
Good too. 

For Times Like These, by William Culbertson, 
Moody Press (Home Evangel, Can.) Price $ .75. 
Heart warming vignettes of the Christian 

Independent Bible Study, by Irving L. Jensen, 
Moody Press (Home Evangel, Can.) Price S2.95. 
The title alone should recommend it to 
lovers of real, personal Bible study. 

Mine Eyes Have Seen the Glory, by Anita 
Bryant, G. R. Welch Co. Ltd., Price $.95. 

A story of a life told with pathos, humour 
and spiritual insight. 

New Hope For Congregations, by Loren B. 
Mead, G. R. Welch Co. Ltd., Price $2.95. 

It needs a stronger title, it's so good. Try ■; 
on for size. 




020000 C23 



Many Christian friends support Ontario Bible College. Without them we could not exist. We have no endowment, no grants, no 
financial "cushion". God supplies every need through His people according to Philippians 4:19. 
But there are many ways in which our friends give: 




As a means of expressing love for someone, a tangible, practical gift is best: books for the Library, bursaries or 
scholarships. College support. 

Here are three letters we received recently: 

"Enclosed you will find a cheque for $100.00 to be used for more books for the Library. This represents part 
of the memorial gift from people within a radius of 25 miles of our Corson's Siding Church. There were two 
carloads down to the funeral service from up there." 

"It was such a cheer, and yet it makes us feel very humble, to see this long list of contributions to O.B.C. in 
memory of our beloved . . .". 

"My husband and I enclose our cheque for $10.00 in loving memory of our dear friend, . . . whom we first 
met while attending evening classes in Toronto Bible College where he was teaching." 




Already for 1973, over $70,000 has been promised "BY FAITH" by many friends who, with us, are trusting God 
to meet a budget of over half a million dollars. The need is too big for us— but we have a great God! Will you trust 
Him, with us, for 1973? 






Here is a "two way street" where annuitants can help and be helped; deposit gift agreements are blessings to 
much estate management; and provisions in wills for the Lord's "non profit" work— all these can help solve many 
of the modern problems that siphon off large sums of money that could be better used in the Lord's work. 


We are set up to provide legal and financial advice for tfiose who feel incapable or overwhelmed of 
themselves. This is NOT just a means of securing funds for O.B.C. This is a ministry to Christian people. 
Do call on us if we can help. 

Phone or write: Mr. M. L. Steinmann 

Executive Director of Stewardship 
Ontario Bible College 
16 Spadina Road 
Toronto, Ontario 
IVI5R 2S8 

Dear Mr. Steinmann: 

I would appreciate seeing you soon. I am interested in: 
D Livmg Memorial Plan D Faith Support Promise 

D Annuities or Deposit Gift Agreements 
n I would like to talk to you about a will. 

Name Phone No 


Melvin L. Steinmann